Part 245. An interesting statement.

The following is by Jim Palmer. It summarises (far better than I am able to) some key points of my current opinions.  I do not concur with all the points he makes but I have included them so as not to impair the overall context.

10 things about Christianity that Jesus would not endorse if he had a say: 

1. That his vision for a transformed society, got twisted into an afterlife fantasy about heaven.

2. That a religion was formed to worship his name, instead of a movement to advance his message.

3. That the gospel says his death solved the problem of humankind's separation from God, instead of accepting that his life revealed the truth that there is no separation from God.

4. That the religion bearing his name was conceived by the theories and doctrines of Paul, instead of the truth Jesus lived and demonstrated.

5. That he was said to exclusively be God in the flesh, putting his example out of reach, rather than teaching that we all share in the same spirit that empowered his character and life.

6. That the religion that claims his name, teaches that his wisdom and teachings are the only legitimate way to know truth and God.

7. The idea that humankind stands condemned before God and deserving of Divine wrath and eternal conscious judgement, requiring the death of Jesus to fix it.

8. That people are waiting on Jesus to return to save the world and end suffering, rather than taking responsibility for saving the world and solving suffering ourselves.

9. That people think there is magical potency in uttering the name of Jesus, rather than accessing our own natural powers and capabilities to effect change.

10. That people have come to associate Jesus with church, theology, politics and power, rather than courage, justice, humanity, beauty and love.

Jim Palmer 

Part 244. Social Justice Champions, The Salvation Army.

I have been advised that:

"SJCs are not appointed as such, nor do they hold an official position within TSA. They're supporters who have indicated an interest in campaigning on a local or national issue. Anyone can sign up."

A few months ago a corps' officer informed me I had to be approved as a SJC by the corps Council. Ah well.  

I surmise that an SJC may be assisted in the campaigning process by TSA but it would appear an individual may only act in a personal capacity, and not as a representative of TSA, when in communication with a councillor. MP etc.

I await clarification from TSA  as to the accuracy of my surmise as well as a response to my query as to how TSA may respond to a public consultation by a public body within whose area there are a number of corps. 

Kent has numerous corps within the county council's area. Many of the council's services impact on the very individuals the Army supports. The Army should be campaigning on behalf of and with those who would be affected by proposed policy and budgetary changes.

Part 243. As Ollie said to Stan...

Well here's another nice mess you've gotten me into. Yes, the Church of England is not only in a mess surrounding blessings of individuals in a same-sex marriage but also in  a fine old shambles regarding safeguarding.

A damning independent report states the safeguarding process standard falls below that expected in secular organisations and urgent action is required to remedy the mess.

The report states safeguarding processes have been used in instances that have nothing to do with protecting children and vulnerable adults. Safeguarding has been 'weaponised" as a pretext for removing people regarded as a "nuisance".

Alice in Blunderland stuff.

Part 242. what a disgrace.

The Church of England General Synod is to debate a motion on the Living in Love and Faith process.  The waters have been muddied by a letter from the motion's mover, the Bishop of Leicester, addressed to all Synod members. 

'I want to clarify the purpose of the motion we will be debating.  The papers set out a set of commitments - they are intended as an illustration of the sort of commitments that might form the basis of an agreement.'

In other words debate the outline of possible general principles rather than a detailed analysis of the words of specific proposals.

The letter continues:

'So the debate is about whether a set of commitments is a good approach, rather than whether you agree with the details of these particular commitments.'

What a continuing disgrace. Horse trading for stand-alone services for couples in same-sex marriages in return for which there will be structural change (separation) for those who dissent from the provision of said blessings.

Part 241. Snippets.

If you need the Bible to love your neighbor, you'll never truly love them.

If you need the Bible to care for people, you'll never truly care for them.

If you need the Bible to be kind, gentle, and just, you'll never be truly kind, gentle, or just.

If you need the Bible to feed the hungry, stand in solidarity with the oppressed, and resist greed, you'll never truly feed, stand for, or resist anything.

If you need the Bible to do the right thing, to live generously, and to be humble and servant minded, you'll never truly do the right things and be the right person for the right reasons.

People who need the Bible often do so because the heart is missing. Living becomes a religious act, and being becomes a religious facade. Everything is to ultimately appease a rule, ritual, or religion. It bottom lines on self-righteousness, disguised as being spiritual.

Love is only love, right is only right, and goodness is only goodness, if it is compelled from the heart. 

Grace is brave. Be brave.  

Chris Kratzer

What the hell did you expect me to do?  

You told me to love my neighbors, to model the life of Jesus. To be kind and considerate, and to stand up for the bullied.

You told me to love people, consider others as more important than myself. "Red and yellow, black and white, they are precious in His sight." We sang it together, pressing the volume pedal and leaning our hearts into the chorus.

You told me to love my enemies, to even do good to those who wish for bad things.

You told me to never "hate" anyone and to always find ways to encourage people. 

You told me it's better to give than receive, to be last instead of first. 

You told me that money doesn't bring happiness and can even lead to evil, but taking care of the needs of others brings great joy and life to the soul.

You told me that Jesus looks at what I do for the least-of-these as the true depth of my faith. 

You told me to focus on my own sin instead of trying to police it in others. You told me to be accepting and forgiving.

I payed attention.

I took every lesson.

And I did what you told me.

But now, you call me a libtard. A queer-love

You call me "woke." A backslider.

You call me a heretic. A child of the devil.

You call me a false prophet. A reprobate leading people to gates of hell.

You call me soft. A snowflake. A socialist.

What the hell did you expect me to do?

You passed out the "WWJD" bracelets.

I took it to heart. 

I thought you were serious, apparently not.

We were once friends. But now, the lines have been drawn. You hate nearly all the people I love. You stand against nearly all the things I stand for. I'm trying to see a way forward, but it's hard when I survey all the hurt, harm, and darkness that comes in the wake of your beliefs and presence.  

What the hell did you expect me to do? 

I believed it all the way. 

I'm still believing it all the way.

Which leaves me wondering, what happened to you?

Grace is brave. Be brave.

Chris Kratzer

Part 240. Whither The Salvation Army?

An article by Peter Hobbs, a former Australian officer.

The UK Salvation Army event [ Belonging and Believing conference referred to in an earlier post] is a nice idea but the system is broken and the senior leaders don’t have the courage, the will, or the experience to be able to lead an organisation in the ways of Jesus. Those in leadership are picked because they maintain the status quo, status quo leadership is making sure rules and regs are followed and the idols maintained. Therefore the people in leadership have never had to think outside the box, they may be aware of theories, have some ideas, but unless they have actually modelled the reality of disciple making in community they won’t have the will to change the system. There are also very strong voices like Sentry that are bullying leaders to remain conservative, threatening pulling funding to Headquarters if the army changes. People are literally fighting with threats of pulling finances to maintain the status quo. The army rolls over for money, and knows it will die quickly if the money is pulled. So they bow to the bullies rather than stand up for what’s right. Many of the senior leaders have a conflict avoidance strategy so they let the loud voice run the show and keep their money. Selling their soul at the same time. There is no fighting for justice, it’s all words. 

Cowards.

The Army leadership right up to Lyndon have shown they don’t have the will to change, and have made it clear they aren’t going to change. A recent fairwork commission the army spent $10,000 a day on the best barristers to effectively fight to keep the status quo on the position a Salvation Army Officer is not an employee. Therefore not protected under employee law and have no rights like an employee. Meaning they aggressively fought to be able to keep on treating officers anyway they like and keep using the fear method of behave or we will move or dismiss you as a weapon. $10,000 a day to keep this unjust system in play. They have no desire to serve suffering humanity and treat people with human dignity, not even their own, their officers or soldiers. They are in no position to change and they literally have no clue how to change. The movement William Booth started is dead and buried. 

The other problem is all those who have tried to change have left. All the amazing leaders left years ago. There are plenty of Salvationists who want change but the system simply won’t allow for it or create space for it. It’s all talk. It’s not going to change. 

The way forward is to take the example of Jesus, stay with the people of peace and pioneer a brand new movement wherever life happens. I have not looked back. It’s sad that people still have hope that The Army is going to change. It is current leadership right up to Lyndon who have enabled dysfunction and chosen to put the idols and dogma first and people last that have created the demise of this amazing organisation. 

But this is the way. This is what Jesus modelled. For his disciples to be thrust out into the mission field. So we can reach all cultures not just those who love an outdated 19th century irrelevant religious culture. 

This is the way. Death of the Army leads to resurrection of Jesus!

Additional comment from Peter.

I've been to youth forums, change conferences, and have been part of the change, pioneering brand-new Salvation Army communities for 40 years. Leaders talk and talk, then remain in an appointment for a year or two, then move on, and nothing happens. It’s spin to feed their narcissistic supply and make them look good so they can get promoted in the system. The talk always leads to nothing because the system is too inflexible to bring real reform.

My team worked with the territory to create a youth and children’s trauma-informed practice framework, working with our trained and proven family therapist from the Bellarine Community. Tens of thousands of dollars spent, then leaders change and the report is put on a shelf. The leaders that implemented the reform got disillusioned and left the army. Nothing happened with the report and over $80,000 wasted… It’s pure incompetence and blatant disregard of people and their investment in the mission. Our family therapist refused to work with the organisation after that. 

The idol of the soldier's covenant holds the army back, and they fight to keep it as it is. No leaders have the will to change or the knowledge of how to update it. When suggestions are made and implemented from officers on the ground, the senior leaders get their noses out of joint because the narcissistic supply is taken away from them. They then punish the leaders beneath them for thinking and innovating. It’s pathetic, it’s weak, and absolutely messed up. Narcissism is rife, nepotism is also rife, and there is zero accountability for senior leaders' decisions because they make decisions about officers in the secret, faceless Gestapo-style Officer Review board. Lives of officers are managed by people who don’t have good interpersonal people skills and, regretfully, are poor decision-makers, and what’s worst is they are usually their “friends” or peers. It’s just awful.

An Army of dysfunction, abuse, and self-obsession. It’s too toxic to change. I’d suggest any new cadet to get out while they can. But then there are no cadets anyway… senior leadership still doesn’t see there’s a problem… it’s embarrassing and an absolute disgrace to the name of Jesus. In fact, it’s Idolatry and taking the Lord's name in vain. I’m glad God is working to create brand-new organic expressions outside the army.

This is the way.

Part 239. Two key events.

The General Synod of the Church of England  meets at the end of February. The agenda includes an item on Safeguarding, a contentious issue as the current arrangements are not working. The Synod will be considering proposals for the next steps in the Living in Love and Faith saga. The talk is of 'reconciliation', but the proposals are a capitulation to the demands of Conservative Evangelicals and their Anglo-Catholic allies and another kick in the teeth for LBGTQ communities, unless they are rejected or significantly amended.

The first weekend in March sees The Salvation Army holding a conference entitled 'Belonging and Believing'. The results of an extensive survey of opinion within the United Kingdom & Ireland Territory will be published at the conference. A report from the conference will be presented to divisional and national leaderships for them to decide what to recommend to the top brass.  It is to be hoped the conference and report focus on how to stop and reverse the downward march in membership,  how to recruit many more officers and how to achieve full inclusion.

Part 238. Towards full inclusion?

A senior officer at the territorial headquarters posted on a Facebook page that The Salvation Army in the United Kingdom & Ireland Territory is very much influenced by the charismatic and conservative evangelical wings of the Church of England.  Given the current shenanigans in the Church of England (and also in the Anglican Communion) on inclusion issues this does not bode well for any significant change in the stance of the Army on LBGTQ+ inclusion. 

However, some are of the opinion that the following statements may be indicative of change.  

Accountability and tranparency must be at the centre of our service and our leadership. In the world in which we live, and across the Army, the issues of culture and the way we do things must surrender to God’s way for his followers, especially those he has called to lead the Army and its people.

General Lyndon Buckingham.

The question that shouts out is: how do we define God's way? A theological minefield. The General is either signalling no change from the fundamentalist evangelical approach, or it is the precursor to a significant shift to a progressive stance. Either stance will be welcomed by some within the Army.

We both feel strongly about equality, which we hope is demonstrated by our leadership style. Equality, diversity and inclusion are very important to us both.This needs to be preached and lived out.

UK & I Territorial Leaders Jenine and Paul Main 

Is this an indication that fundamental change is afoot? One would like to think so, but I have my doubts. There may be tinkering at the edges. 

The Belonging and Believing conference in early March may test the waters as to the extent of demand for change.  A poor showing by the proponents of inclusion will be seized on by its opponents as a justification for no change. In my opinion that would be a disaster, not only for LBGTQ+ individuals, but also  for the Army's long-term survival in the UK.  

Edit.  

It has been suggested that the General's statement (a stand-alone  item on his Facebook page) concerns financial administration and management of resources being operated in a unified way across the Army. I agree it is a plausible interpretation. The statement ironically is opaque.

Part 237. Campaigning: proposal to The Salvation Army

The Salvation Army's ability to campaign for social justice is limited by resource constraints. This is the case particularly in regard to campaigning below national level. Organisations responsible for social care, health, education, housing, transport do not have boundaries contiguous with corps areas. Thus campaigning for changes in the policies of a county council will need to involve a number of corps. Likewise with health trusts and housing associations. 

Given the resource limitations the Army has currently, I am proposing volunteer Social Justice Champions (or should it be social justice champions) form a virtual network to consider issues that arise which may impact on individuals in more than one corps area of influence.  To achieve this a number of matters require resolution.

* What is the status of SJCs? Are they appointed by Corps or are they simply a generic group of individuals with no specific/authorised status?

* What are the reporting and control mechanisms, both for individual SJCs and when acting collectively?

These are important points for both individuals and any network. When contacting organisations there is a need for both The Salvation Army and the organisation being contacted to understand SJCs are expressing views officially endorsed by the Army.

Clearly there is much more to be considered.

Part 236. A deal in the offing?

The papers for the next meeting of the General Synod of the Church of England are published today. One paper is entitled:  

Living in Love, Faith, and Reconciliation 

Not, I hasten to add, my underlining. It is a 20 page document and I refrain from detailed analysis. The following points and observations stand out, well for me at least.

* There is an emphasis on the need for unity and respect for differing opinions. Mostly blather.

* Ten draft commitments are outlined. I was struck in particular by the 9th commitment relating to episcopay. Having learnt from the issue of women priests it is proposed that minimal formal structural change should be explored.

* The papers states approval of new services of blessing would have difficulty in achieving a two thirds majority in each of the three houses of Synod unless part of a settlement.

* The overall impression is that, in a bid to achieve a spurious unity at any cost, the interests of LBGTQ communities are to be sold down the river. The determining factor in negotiating a settlement will be the demands of conservative evangelicals and their conservative Anglo-Catholic collaborators.

* Discussion of same-sex marriage is off the agenda until at least after the 2025 General Synod elections.

Part 235. Campaigning in Kent.

Kent is a big county with many centres of population. Local government is in the hands of Medway Council (unitary authority) and Kent County Council.  The KCC area is served also by 12 district councils.  KCC's area includes Dartford, Gravesend, Sheerness, Margate, Ramsgate, Dover, Folkestone, Ashford, Canterbury, Maidstone, Tunbridge Wells, Tonbridge and Sevenoaks. Sadly, the Salvation Army does not have a presence in all the major towns, nor in many smaller communities such as Edenbridge, Swanley, Paddock Wood and Tenterden.

A matter I have raised with TSA is how it responds to Kent County Council consultations.  How may a response be made to a consultation that includes  inputs from corps in the area? Does a process or mechanism exist to achieve this?  Should an online network be established to discuss social justice issues in the county? What is the role of Social Justice Champions? 

KCC is responsible for, inter alia, social care.  Social care affects all age groups: particularly individuals and families TSA comes in contact with and seeks to support.  KCC is currently consulting on its Adult Social Care Charging Policy. Will TSA express an opinion? We should be campaigning, writing to our KCC councillors and cabinet members, meeting them,  but we must do so with a united voice.

Part 234. Progress, I hope.

Today, I received a copy of "the relaunched and restyled" Social Justice Newsletter published by The Salvation Army for Social Justice Champions. I await further developments. 

Part 233. Archbishops attempt to keep LLF on track.....they hope.

Forced move?  This situation should never have been permitted to arise. No news on a replacement co-lead. A poisoned chalice?

Theology Advisers | The Church of England

www.churchofengland.org

The Archbishops of Canterbury and York have announced the appointment of a new interim Theology Adviser, the Revd Canon Dr Jessica Martin, currently Canon Residentiary for Learning and Outreach at Ely Cathedral, to work alongside the Revd Dr Tom Woolford. Tom and Jessica will work as Joint Interim Theology Advisers to the House of Bishops and Secretaries to Faith and Order Commission (FAOC), on secondment for a six-month period starting in March 2024. These interim roles are in place while a substantive recruitment process is underway for a permanent successor to the Revd Dr Isabelle Hamley, who leaves the NCIs at the end of February to take up the role of Principal of Ridley Hall.

The Archbishops said: “In the last week, there has been a lot of public commentary about the appointment of the Interim Theology Adviser to the House of Bishops.

"This has required care to resolve, not just for individuals involved or affected by this appointment, but for the wider LLF process.

"We are grateful to Jessica and to Tom for their willingness to work together as interim Joint Theology Advisers.

"We remain concerned about the negative tone of debate in some parts of the Church, especially on social media.

"We must all do our utmost to disagree in a manner which shows the love of Jesus Christ to every person we encounter, especially those with whom we disagree.

"We are confident that Tom and Jessica will model this in their new roles and support the bishops in our work.”

Bishop Robert Innes, Chair of FAOC, said: “The Faith and Order Commission is an important resource for the national church representing a diversity of theological opinion and learning.

"I am confident that the Commission will be well served by our two new Interim Advisers. They are fine theologians, and I am personally looking forward very much to working with them.”

Dr Jessica Martin said: “It is a great pleasure to fulfil this interim role, working alongside Dr Woolford in the service of the whole Church, and modelling a mutual charity within difference in the advice he and I offer together to support the bishops and FAOC.”

Dr Tom Woolford said: “I understand the vital importance of ensuring that trust in the LLF process is maintained and I welcome the appointment of Dr Martin as Joint Theology Advisor.

"I intend and anticipate that we will both individually, as well as together, strive to provide advice in a neutral manner, and I look forward to our working together in support of the bishops and FAOC.”

Part 232. Social Justice Champion, The Salvation Army

I have decided to have another try, following the shambles surrounding my previous attempt, at becoming a Salvation Army Social Justice Champion. I was invited to apply in a Salvation Army comment on one of my comments on their Facebook page. 

Part 231. Love and Social Justice.

I do not engage in help to individuals and also campaign for social justice because I am a Christian.

I do not engage in help to individuals and also campaign for social justice because I follow Jesus.

I do these things because I choose to.

Part 230. Labour promises ban on conversion therapy.

An article in Pink News on welcome developments. Doubtless The Christian Institute will respond with its literalist fundamentalist Evangelical nonsense stoking fear about attacks on freedom.

'PinkNews | Latest lesbian, gay, bi and trans news | LGBTQ+ news

UK

Keir Starmer promises trans-inclusive conversion therapy ban under Labour

Jan 31

 Written by Chantelle Billson

LGBTQ+ activists have praised Keir Starmer for promising to bring in a trans-inclusive conversion therapy ban if Labour wins the next general election. ⁰

Labour leader Starmer vowed to tackle “psychologically damaging abuse” by bringing in a law that would extend the proposed safety net to transgender people. 

So-called conversion therapy refers to attempts by anti-LGBTQ+ groups or individuals to forcibly change the sexuality or gender identity of an individual, which is, of course, impossible.

According to The Express, Starmer, speaking to LGBT+ Labour on Tuesday (30 January), said: “We’ll implement a full, trans-inclusive, ban on all forms of conversion therapy.”

He added: “We fully support the view that conversion therapy is psychologically damaging abuse”.

LGBT Humanists co-ordinator Nick Baldwin responded to Starmer’s latest statement on conversion therapy by telling PinkNews: “I commend Keir Starmer for his promise to safeguard the rights and wellbeing of vulnerable LGBT people. Banning conversion therapy is not only a matter of legal necessity but also a moral imperative.

“It sends a clear message that the rights and dignity, and ultimate safety, of LGBT people should be protected in law.” 

A conversion therapy ban was first promised by Theresa May half a decade ago. 

Jayne Ozanne, the founder of the Ban Conversion Therapy Coalition, said she was glad to hear of the Labour leader’s pledge, which would “cover the one group that we know are most at risk: trans people.”

She continued: “Contrary to the fear-mongering that those wanting to continue these harmful practices are stoking, no parent, teacher or religious leader will ever be stopped from having challenging conversations with those in their care.

“What will be banned, however, are practices conducted by those with a pre-determined mind set, who say that someone can never be trans or gay. The ‘war on trans’ must stop. It is putting lives at risk for political gain, and will be viewed poorly by the electorate.”

Starmer has previously been criticised for taking Labour backwards on trans rights: Last year, he scrapped the party’s commitment to self-ID for trans people, whipped Labour MPs to abstain on the Tories’ unprecedented use of a Section 35 order to block the SNP’s gender reform bill, and described a woman as an ‘adult female’.

Keir Starmer and Labour Party banners

Keir Starmer is the current leader of the Labour Party. His comments on conversion therapy come just a day after one his most senior colleagues, shadow health secretary Wes Streeting, backed the idea of housing trans patients in separate hospital wards rather than ward that correspond with their gender identity.

In parliament on Monday (29 January), Starmer promised to crackdown on all categories of hate crime, with those found guilty facing longer jail sentences.

“We’ll strengthen the law, so every category of hate crime is treated as an aggravated offence,” he vowed.

Starmer went on to promise a modernisation of the Gender Recognition Act, following Scotland voting through its reform bill, allowing trans people to gain legal recognition without the need for a medical diagnosis.

Despite the party backtracking on previous commitments to self-ID, he insisted that Labour has defended LGBTQ+ rights. 

Last August, data journalist Ell Folan claimed that, under Starmer’s leadership, the Labour Party has become increasingly out of step with its voter base on the issue of transgender rights.'

Part 229. More Church of England discord

A storm has arisen over the appointment 'after an open and competitive process" of Revd. Dr Thomas Woolford  as interim Secretary to the Faith and Order Commission (FAOC)and Theological Adviser to the House of Bishops. The appointment was made by Bishop Robert Innes, Chair of FAOC. 

The appointment has been greeted with dismay and anger by progressives, so much so that one of the co-leaders of the LLF process, the Bishop of Newcastle has resigned. Her co-leader, the Bishop of Leicester, is staying on with provisos but has written to the two Archbishops seeking undertakings concerning his role, the appointment of a new co-leader  and appointment of a further adviser to ensure balance.

Bishop of Newcastle's Statement 

Living in Love and Faith: A Statement from Bishop Helen-Ann

First published on: 1st February 2024

My first commitment, and priority, is to continue to respond to God’s calling to be Bishop of Newcastle, and I rejoice in this calling. It has become clear to me in the last 48 hours that there are serious concerns relating to the recent process of appointing an Interim Theological Advisor to the House of Bishops. This was, and is not, an LLF appointment, and neither Bishop Martyn nor myself were involved in it. Whilst the remit of the theological advisor is broader than any matters relating to LLF, there is no doubt that LLF remains front and centre in the life of our Church at this time. What has transpired in the last 48 hours has had a critically negative impact on the work Bishop Martyn and I were seeking, in good faith, to do. My role as co-lead bishop for the LLF process is now undermining my capacity to fulfil my primary calling, to lead and care for the people and places of the Diocese of Newcastle.

I am fully committed to the vocation and life of the Church of England, its place in our diverse communities across this land, and in the wider Anglican Communion. Mindful of different views within my own diocese, I am also fully committed to the full inclusion of LGBTQIA+ people. I do not believe these are mutually exclusive, and I am not naïve in saying this. As I approach the 10th anniversary of my consecration as a bishop, my decision to step down from my LLF role is not one I have taken lightly, but is one built on all I have learnt about being a bishop, both here and in Aotearoa New Zealand. I will continue to be involved in the LLF process as a diocesan bishop, and will endeavour to prayerfully and actively work towards fulfilling the commitments expressed above, and those already agreed to in General Synod.

+Helen-Ann Newcastle,

February 1st 2024.

Strong stuff. The response of the Archbishops in on my Facebook page: John Hopkinson Theology Page 

Commentary

By Colin Coward, a leading light in Changing Attitude England

I checked my emails and Facebook before opening Thinking Anglicans, and only then discovered that Helen-Ann, the bishop of Newcastle, has stepped down from her LLF role because what has transpired in the last 48 hours had a critically negative impact on the work she and bishop Martyn were trying to do. I'm in a state of shock. 

What transpired to provoke her resignation seems to be the appointment of the Vicar of All Saints’, New Longton, the Revd Dr Thomas Woolford, a tutor at Emmanuel Theological College, as the interim secretary to the Faith and Order Commission (FAOC) and adviser to the House of Bishops. He has held homophobic and misogynistic views in the past, though he claims to have modified them.

The most recent post on TA reports that more than 130 members of the General Synod Sexuality and Gender Group have signed a letter expressing their view that the proposal of a “reset” of the Living in Love and Faith (LLF) process is unwise, and that talk of a “settlement” for those opposing the introduction of blessings for same sex couples fails to honour decisions taken by the Synod.

THINKING ANGLICANS 

Has the Bishop's Statement and then:

The Church Times has this: Bishop of Newcastle stands down from LLF over ‘serious concerns’ about interim adviser

This report is comprehensive, and I urge you to read it in full. But here are two excerpts:

…Earlier in the week, the Vicar of All Saints’, New Longton, the Revd Dr Thomas Woolford, a tutor at Emmanuel Theological College, was announced as the interim secretary to the Faith and Order Commission (FAOC) and adviser to the House of Bishops, before a permanent post-holder takes up the position in September.

After his appointment, an article by Dr Woolford, published in 2019 on the website of Church Society, a conservative Evangelical organisation in the C of E, began to be circulated on social media.

In the article, Mr Woolford wrote: “I think it would be disastrous and desperately wicked if the Church were to prepare blessings for things we must not bless, alter the canons to accommodate worldly thinking, give up the standard of chastity for ordained office-holders, or sanction false teaching.”

Speaking shortly after Dr Hartley’s announcement, Dr Woolford distanced himself from the tone of the article. “I’m still a conservative on blessings and on sexuality; so that part hasn’t changed,” he said. “But I’d put a lot of things differently in light of the journey that we’ve been on in Synod and in the wider Church.”

And the report later continues:

…On Thursday afternoon, the Bishop in Europe, Dr Robert Innes, who chairs the FAOC, said that Dr Woolford’s was an “advisory role, not an executive role”.

“He is an adviser among other advisers, and advisers come from an appropriately diverse array of positions,” he told the Church Times, and emphasised that it was a six-month interim appointment.

“It’s testament to the very febrile nature of the Church at the moment that the appointment of a temporary adviser attracts so much interest and controversy, and I do regret that.”

He described Dr Woolford as a “a very able theologian indeed”, who understood that he had to “behave in a neutral way”.

Statement from Bishop of Leicester.

Statement from Bishop Martyn on his role as Co-Lead Bishop for LLF.

I am deeply saddened by the Bishop of Newcastle’s decision to stand down from the role of Co-Lead Bishop for the Living in Love and Faith process. I greatly enjoyed working with her on this process and I want to express my personal thanks for her support and encouragement, and my respect for her decision to prioritise her ministry in her own diocese.

I took on the role of Co-Lead Bishop for the Living in Love and Faith process out of a sense of calling to bridge-building and reconciliation – both for their own sake and as a core part of our Christian witness. Having reflected on my position over the past couple of days, this sense of calling remains.

However, I recognise that confidence and trust in the Living in Love and Faith process is low, and that I cannot by myself rebuild that trust or command the confidence of the full breadth of the Church of England. So I have indicated to the Archbishops that I am willing to continue in the role of Co-Lead Bishop with several provisos: 

Like Bishop Helen-Ann, my diocese is my first priority. I have been in Leicester eight years and the people and communities of this wonderful diocese know my views on LLF. They may not all agree with my views but we have had regular discussions at Diocesan Synod, in small groups and one-to-one conversations, and there is a high level of mutual respect. I will continue to prioritise these local conversations.

The Archbishops will need to appoint a successor to Bishop Helen-Ann who commands similar respect across the House of Bishops and General Synod. It is important to model an approach of people with differing views working together.

The Secretary-General will need to appoint a second Interim Theological Adviser to the House of Bishops so that there is a similar model of working together across difference. And the Co-Lead Bishops for LLF must be involved in the appointment of future Theological Advisers (we were not involved in the recent process). 

The Faith and Order Commission must remain a diverse group which resources the House of Bishops through careful, rich and nuanced theological work.

I have asked the Archbishops to consider leading a time of prayerful reflection at General Synod which sets this whole process once again in the context of discernment about what sort of Church we are called to be in the coming years.

I remain committed to serving the Church as we seek a way forward which ensures that LGBTQIA+ people are accepted, valued and loved for who they are, and ensures that those who cannot in conscience use the Prayers of Love and Faith also have a secure place within the Church.

The commitments which will be brought to Synod later this month will do more to lay out the steps we need to take to improve the transparency and accountability of the Living in Love and Faith process. My prayers are for an honest, generous and prayerful debate.

Part 228: A Miscellany.

A few quotations which may be on interest.

God is always on the side of the oppressed. To misunderstood this posture is to misunderstand all of Judeo-Christian history, theology and tradition 

Nazarenes United for Peace.

Compassion and justice are the primary ethical fruits of the Christian life.

Marcus Borg

Charity is necessary.  But Charity without justice is complicit in supporting systems that create the need for Charity.

Mark Sandlin

Kindness and justice are not synonymous. Be kind. And advocate and work for justice. Lives depend on it.

Bernice King

Let us not tire of preaching love.  It is the force that will overcome the world.

Oscar Romero 

Our language and theology are completely inadequate to name the eternal truth. The absolute best we can do is to claim that the Holy One can only be understood as love beyond all comprehension.

Caleb J Lines.

We walk into the mystery of God; we do not define that Mystery.

John Shelby Spong

A church which doesn't provoke any crisis, a gospel which doesn't unsettle, a word of God that doesn't get under anyone's skin, a word of God that doesn't touch the real sin of the society in which it is proclaimed - what gospel is that?

Oscar Romero 

If I sit next to a madman as he drives a car into a group of innocent bystanders, I can't as a Christian,simply wait for the catastrophe, then comfort the wounded and bury the dead. I must try and wrestle the steering wheel out of the hands of the driver.

Dietrich Bonhoeffer 

If it's not about love, then it's not about God. 

Michael Curry 

Part 227: Living in Love and Faith update

The latest position on the Love and Living in Faith journey looks like this (I think).  The talk now is not of 'structured differentiation' but of the Conservative Evangelicals preferred word 'settlement'.  The intention of those leading the development of a settlement is to present to the February meeting of General Synod a paper outlining proposed 'commitments' intended to form the basis for an initial settlement document to be put to the Synod in July. The final settlement proposals will be presented at the February 2025 meeting.  All this presupposes smooth progress, not be regarded as a given. To the chagrin of many the commitments look likely to be a bid for plurality holding equal status for the liberals and conservatives.  

Meanwhile no progress is being made on implementing the decision of General Synod to permit stand alone services of blessing for individuals in same-sex civil marriages.  It is understood the House of Bishops had a majority for a trial period for such services but the two Archbishops in effect vetoed such a move.

It is to be hoped that when the eventual settlement proposal comes before General Synod its approval in contingent on Synod approving by a two-thirds majority the use of stand alone services.

The overall impression one has is of the Archbishop of Canterbury striving at any cost  to maintain the unity of the Anglican Communion and at the same time attempting to prevent the breakup of the Church of England. Sadly the pain and anguish of gay individuals is collateral damage. It is a disgrace.

Part 226. Conservative Evangelicals' mindset

Conservative Evangelicals in the Church of England claim marriage is between one man and one woman on the basis that it is the traditional expression of marriage in scripture. Accordingly no other form of marriage has claim to biblical authority. Such interpretation is rooted in literalism and claims to bible inerrancy. Fortunately secular society sees things differently, as do some Christian church denominations.

Opposition to change within the CofE comes from conservative Anglo-Catholics and, far more significantly, conservative Evangelicals.  This blog has commented at length on the ongoing battle within the CofE.

The Salvation Army holds an identical theological view to the CofE and the Roman Catholic Church: marriage is between one man and one woman. Whilst there are individuals within TSA campaigning for full inclusion (sexual orientation should not be used to justify discrimination) there is little sign that the Army will move away from its current stance. One senior officer at the United Kingdom & Ireland Territory Headquarters has stated that the Army is heavily influenced by the charismatic and evangelical wings of the CofE.  Not a good omen.

So, will change come? Will the conference at Warwick University this March on what it means to belong in the Army be the catalyst producing change in TSA's approach? Maybe, but don't count on it.

Part 225. Love and Justice

A thread running through the Old and New Testaments is the demand for justice for the widow, the orphan, the poor, the downtrodden, the despised, the marginalised. Jesus demands his followers love their neighbour, but we are also called to demand justice, particularly for the poor.

'Love' and 'justice' are both subjective concepts.  How should they be defined and applied? How long is a piece of string? Is there an all-embracing definition for either word? Doubtful. What amounts to love or justice is dependent upon the circumstances in which either is applied. Context is all.

Love relates to individuals, either singularly or collectively. Thus individuals donating food to foodbanks will show love to one or more people unknown to them. Love manifests itself in numerous ways as illustrated by Paul's letters.  Jesus illustrates love in many ways as enumerated throughout the synoptic gospels.

The pursuit of justice is directed to systemic change, to achieving better futures for victims or potential victims of injustice. The objective may be clear but there are major issues to consider. What change is required to achieve the desired outcome? How will it be achieved?  There will often be disagreement on what needs to be done and how, driven by political, social, faith and economic perspectives.  Identifying injustice is the easier stage, although there may be disagreement as to its extent. How to overcome it is the hardest stage as competing solutions are offered. It is incumbent on faith organisations to recognise the need for compromise if any progress to achieving justice is to be made. 

Karl Popper observed that it is vital to work for concrete solutions rather than stand back awaiting some future hope or ideal. Put it another way. Followers of Jesus wish to work for God's kingdom on earth in the here and now, not wait for a second Advent. 

Part 224. LLF. Next steps.

The Bishops of Newcastle and Leicester are quoted in The Church Times as stating it is their hope agreement on structural change, to accommodate clergy and parishes opposed to prayers for couples in a same-sex marriage, will be approved by General Synod before the next round of Synod elections. Achieving this will stop the issue dominating the elections, they hope.  However same-sex marriage by the Church of England may well become a major issue.

It is reported that the two Bishops are planning to have the issue of structural change on the next General Synod agenda. Likely to be about process rather than substantive proposals.

How will Synod members in favour of the new prayers respond to proposals for structural change? In my opinion any change to accommodate conservative Evangelicals and conservative Anglo-Catholics should be resisted. Call their bluff and should they choose to leave, so be it.

Part 223. Church of England: shocking developments

News is filtering out that the senior leadership of the Church of England (the Archbishops) has decided not to proceed for now with the introduction of stand-alone services of blessing for individuals in same-sex marriages, nor to the introduction of new pastoral guidance permitting same-sex clergy to marry and not be celibate. The new guidance would supercede Issues of Human Sexuality.

Instead of implementing the wishes of General Synod priority will be given to securing a settlement with those opposed to change. So, no change until there is a structural differentiation and 'protection' for those opposed to change.  Shades of the women priests brouhaha.

The register to list churches willing to perform the proposed services will not be implemented until a new structure has been determined.

It is a disgrace. The clear decisions of Synod have been kicked into the long grass by the decision of the Archbishops to succumb to the threats of those opposed to change. Potentially years of wrangling lay ahead. General Synods could be a battleground for years. 

Perhaps Parliament should intervene. After all, the Church of England is the established church subject to Parliament.

Part 222. Poverty: a stain on the nation.

Yesterday, the Joseph Rowntree Foundation published a further report on poverty in the United Kingdom: UK Poverty 2024. The essential guide to understanding poverty in the UK.  It is another truly shocking report and further clear evidence of the need for the campaign by the churches to demand government takes urgent action.

It is shameful  that poverty levels are so high. The report is easy to find on a search engine and I have downloaded the Foundation's news article, which contains a download link to the report, to my Facebook page: John Hopkinson Theology Page.  It is a long detailed report and well worth close study.

*Please take a look at the Let's End Poverty website: letsendpoverty.co.uk. it is brimful with campaigning ideas and action. Better still,  join the campaign.

Part 220. Following Jesus

We can love God as a concept, as an ideal  beyond human understanding. The authors of the Bible attempted to understand God,  just as we do today.  God in beyond our comprehension; the evangelical mantra  that the Bible is God inspired is a myth. On what basis is the claim made that an individual's writing is inspired by God rather than the author's attributing his thoughts as God inspired? It follows that we should not read the Bible in a literalist, fundamentalist way: the premis that the Bible is God's "truth" is nonsense on stilts. However  we should not be entirely dismissive. The Old Testament provides an invaluable record  of some of humanity's thinking and how it was applied in the life and society of the time.

Well, that puts me beyond the pail of evangelical statements of doctrine. 

The importance of our reading the Bible is to secure an understanding of the teaching of Jesus and its application, not through literal interpretation, but through our understanding of the principles enunciated and actions recorded.  Postmodernism holds that the meaning of a text is discerned by the reader, which may differ from the intention of the author.  Thus the principles of Jesus should be understood and applied in a current context. Such an approach makes the teaching of Jesus relevant today: to love all our neighbours, to seek transformation,  justice and systemic change for the poor, excluded, marginalised and discriminated against.

Part 221. The call of Jesus.

Jesus had and continues to have a profound effect on the thinking and actions of humanity. For many, their lives are dedicated to following his teaching and praxis. 

Love your neighbour and seek his kingdom on earth.  It all sounds so simple, deceptively so.  To follow Jesus inevitably leads to clashes with the forces of power and wealth. In his time Jesus was deeply involved in disputation with religious, legal  and political authority. He championed the poor, the marginalised, the discriminated against. He railed against injustice. 

Jesus called for transformation in individuals' attitudes and through this for a new society. This is for the followers of Jesus to seek today.  It is all that matters. Ignore the Old Testament as Jesus is its fulfilment. Pauline theology is commentary and personal opinion, it is not essential reading to understanding and applying the teaching of Jesus. 

My interest is in life on earth, not life after death. I despair of religion concentrating  on regarding individuals as fallen and in need of salvation with the gift of eternal life as a reward. We are not donkeys subject to the stick and carrot approach as to how we conduct our lives. Jesus teaches us not to be selfish and self-centred but to go out into the world and preach and work to achieve his message of love and justice, for his kingdom to come on earth as it is heaven, 

Jesus tells us to love God. But what or who is God? A metaphysical entity or a concept of human imagination? Humanity strives to understand what is beyond understanding. A mystery.  Faith is hope and being certain of what is unseen and unknown.  Refuse to anthropomorphise.

Part 219. Thy kingdom come on earth

A key feature of progressive christianity, the following is a collection of theological insights, concerning God's Kingdom on earth

"The Kingdom of God" was not about an afterlife, about how to get into heaven, but about the transformation of life one earth.

Marcus J Borg 

The Kingdom of God is not a matter of getting individuals into heaven, but of transforming the life on earth into the harmony of heaven.

Walter Rauschenbusch

Many progressive Christians aren't particularly concerned about going to heaven after they die.  In fact, many are openly agnostic about whether or not there is a heaven.  Our concern is more upon living and loving  in God's Kingdom right now, and faithfully helping to manifest it all the more.

Roger Wolsey, Kissing Fish Book

Part 218. Cats and kids.

When we moved house the first thing our cat did on release was go AWOL. Months later as we were walking through the site of the old colliery tip our cat appeared. We picked her up, took her home, fed her and showed her her old bed. However, a little while later she disappeared. Next morning we opened the door and there she was with four kittens. We were delighted and she was content to stay with us.

Some children run away from home. It is often the case they are found quickly. Some are found and returned home or return home on their own volition. Parent(s) and other family members are overjoyed at the safe return of a child, the running away is forgiven.

One may imagine the joy attributed to the father in the Parable of the Prodigal Son on the return of his wayward son. The joy of reunion with a loved one outshone every other consideration. Jesus tells of unconditional, transformational love for all. A key message sadly lost on bible loving literalist fundamentalists and churches that are not fully inclusive.

Part 217. The Prodigal Son

The Parable of the Prodigal Son (Luke 15:11-32) is an illustration of the central  message of Jesus: unconditional love. 

Love is for all regardless of class, colour, sexual orientation, wealth or any other forms of separation humanity is capable of making.  As one reads the story of the son who wasted his inheritance and returned to be feted by his father one cannot but have some empathy with the attitude of the son that stayed with the father and did his bidding. A major attack of envy that the wayward son should receive such a welcome, almost a reward for returning, instead of being castigated for his behaviour. But that is not God's way. Love in indiscriminate, available to all equally.

We may think it unfair, that the profligate behaviour of one son seems to be disregarded, indeed rewarded, but in the economy ascribed to Jesus love conquers all.

Sadly some churches embrace division and exclusion in their theology and praxis. It is wrong and counter to the command to love others as one would wish to be loved, particularly if you were in their shoes.

Part 216. Imprisonment or freedom?

Most of us have spent our lives building a theological mansion that only turned out to be a theological prison.

Justin Phillips. Church Pastor, USA 

This reminds me of a verse from a Charles Wesley hymn:

    Long my imprisoned spirit lay

fast bound in sin and nature's night;

   Thine eye diffused a quickening ray-

I woke  the dungeon flamed with light;

    my chains fell off, my heart was free.

I  rose, went forth, and followed thee.

By what may a person be imprisoned?   It may be by a Church's approach to biblical interpretation, by church tradition, by church dogma, rules or regulations. All may impinge on  understanding and application of our faith. 

An individual may be imprisoned by peer group pressure, by a desire to conform, by fear of isolation or rejection. Whatever the cause, passing through the cell door to freedom involves reevaluation and probably rejection of what has gone before.

For some the escape is a gradual process, for others sparked by a trigger event or experience. Over time I formed the opinion that, for me, the central driver of Christian faith is not church tradition, nor literal interpretation of scripture.  The driver is the centrality of Jesus and his command to love without limitations or conditions. We should understand this love through the lens of our experience and understanding of the world as it is, not as it was when the Scriptures were composed. Our understanding of God's love is ongoing, it did not end in the first century of the Common Era.  Sadly the early Christianity succeeded in separating the church from the teaching of Jesus by taking its lead from Pauline ideas and developing dogma far removed from the teaching of Jesus. 

The teaching of Jesus is to be discerned in the synoptic gospels. We do not need to consider the rest of the canon as anything other than of secondary importance. Also, we need to be aware that the synoptic gospels should be read to understand the ideas they convey, not by literal word by word forensic analysis. The authors of the synoptic gospels each had their own subjective opinions to advance in their selection and interpretation of oral tradition and existing documentation.  

This understanding of the central teaching of Jesus, the command to love all unconditionally, was my trigger moment  freeing me from the chains of fundamentalist bible-based faith and releasing me to proclaim  love for all creation. Now I am free to follow Jesus,

Part 215: The Good Samaritan

An interesting statement by Martin Luther King Jnr on the parable of the Good Samaritan. 

"The first question which the priest and Levite asked was: If I stop to help this man what will happen to me?

But the good Samaritan reversed the question: if I do not stop to help this man, what will happen to him?"

This tension between the demands of organised religion and the duty to love is well illustrated by Richard Rohr:  

"His (Jesus) hardest words of judgment were for those who perpetuated systems of inequality and repression and who, through religion itself, thought they were sinless and untouchable."

In the following quotation King gives expression to the expansion of the concept of love from direct help to a demand for systemic change.

"True compassion is more than flinging a coin at a beggar. It comes to see that an edifice which produces beggars needs restructuring."

Part 214. Galbraith, King and Popper.

In The Affluent Society (1958) Kenneth William Galbraith describes an 'underclass' consisting of people in low paid dead-end jobs who nevertheless provide vital services: rubbish collectors, packers, janitors, drain cleaners, shop staff etc. Individuals in well paid employment with comfortable working environments and career progression relied on the work and low pay of the underclass in order to maintain their own comfortable lifestyle. Politically it is hard to sell to the better off the idea that they should pay more tax to lift people out of low wages and also tackle the systemic issues of poor education, poor housing, poor health, poor public transport etc. Galbraith observed that the state had the means but lacked the political will to act. Or rather, selfish self interest in the electorate beats altruism.

However the reaction in the USA was not all negative. indeed during the Kennedy and Johnson administrations federal funding was made available to improve living conditions for the poor in society. Information on this is available through a search-engine. The fact is that, partly through the prompting of Galbraith, issues surrounding the causes of poverty did become major political issues and were acted upon.

Martin Luther King Jnr is remembered particularly for his non-violent campaigning and demonstrating for racial equality. This aspect of his work has tended to push into the background his call for radical redistribution of wealth and systemic change in society to tackle poverty, marginalisation and discrimination.  Three examples:

We must recognise that we can't solve our problems now until there is a radical redistribution of economic and political power.....this means a revolution of values and other things. We must see now that the evils of racism, economic exploitation and militarism are all tied together....you can't really get rid of one without getting rid of others....the whole structure of American life must change. 

I am now convinced that the simplest approach will prove the most effective. The solution to poverty is to abolish it directly by a now widely discussed matter: the guaranteed income.  The time has come for us to civilise ourselves by the total, direct and immediate abolition of poverty.

I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes.

See Part 211 for comment on Karl Popper.

The thread running through the above is the need for political action now to tackle the systemic causes of poverty.  The task  for churches in the UK is to campaign vigorously so that the message is heard in social media and political circles, but most importantly is acted upon by the politicians. A start has been made: there is a mountain to climb.

Part 213. On the march (and about time).

The Church is not the master or the servant of the state, but rather the conscience of the state.  It must be the guide and critic of the state, and never its tool.

Martin Luther King Jnr 

The Christian in the modern world must be politically involved, at least to the extent of being concerned about political issues as they impinge on human freedom, justice, equality, economic and social development, and above all, on the condition of the poor.

Fr John F Carroll, SJ  

Last year I posted on two damning reports on Poverty and Destitution in the UK. (See posts 173 & 187)

Destitution in the UK 2023. 

Published by Joseph Rowntree Foundation

Two Nations: the State of Poverty in the UK.

Published by the Centre for Social Justice 

I doubted if the churches would enter the political fray and campaign for systemic change. I am delighted to note that senior leaders of churches and Christian charities have come together to publish the statement below.  The sentiment is excellent. We await details of the programmes of 'practical action and....

courageous campaigning'.

The Statement (See also post 210)

We believe that poverty is a scandal, the root causes of which have been neglected by our political leaders in the UK Parliament for too long. As this new year begins, the cost of living scandal is clearly not over for the poorest people in the UK. Around the world, poverty holds too many individuals and communities back from fulfilling their potential.

But we know that poverty is not inevitable – it’s a consequence of political choices and priorities. With a General Election on the horizon, we call on our political leaders to make tackling poverty a priority. In line with our existing commitment to the UN Sustainable Development Goals, this should include setting out clear plans to eradicate extreme poverty and reduce overall poverty by at least half, in both the UK and globally by 2030. 

Whilst our work to tackle poverty in the UK and around the world takes different forms, we are united in our belief that the human cost of failing to take action now is too big and too damaging to ignore. This year must mark the beginning of the end for poverty. 

Inspired by our faith, we believe in a future where everyone has an equal share in the world’s resources. Where everyone has enough to eat. Where all of us are able to wake up in the morning with hope, opportunities and options for living a fulfilling life. 

This year, our Churches and Christian charities are committed to putting poverty on the agenda through practical action, prophetic words and courageous campaigning. Our elected politicians need to take responsibility too.  Now is the time for action.

Part 212. Love and Justice, again

Poverty is not a fate, it is a condition; it is not a misfortune, it is an injustice.

Gustavo Gutierrez 

It can never be God's will that there should exist such social inequalities between a few people who own everything and all the rest who must resign themselves to having nothing.

Oscar Romero 

Life's most persistent and urgent question is. :"What are you doing for others?".

Martin Luther King Jnr 

God is not ashamed of the lowliness of human beings. God marches right in.  He chooses people as his instruments and performs his wonders where one would least expect them. God is near to lowliness, he loves the lost, the neglected, the unseemly, the excluded, the weak and broken.

Dietrich Bonhoeffer 

True compassion is more than flinging a coin to a beggar.  It comes to see that the edifice with produces beggars needs restructuring.

Martin Luther King Jnr 

Only love can safely handle power.

Richard Rohr 

Power without love is reckless and abusive, and love without power is sentimental and anemic.  Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.

Martin Luther King Jnr 

Part 211. Early influences

I graduated with a law degree in 1967. Three influences on my opinions then were Karl Raimund Popper, Martin Luther King Jnr and William Kenneth Galbraith.

This passage by Karl Popper influenced my decision to work for organisations committed to demanding systemic change in our society through practical realisable goals.

“Work for the elimination of concrete evils rather than for the realization of abstract goods. Do not aim at establishing happiness by political means. Rather aim at the elimination of concrete miseries. Or, in more practical terms: fight for the elimination of poverty by direct means--for example, by making sure that everybody has a minimum income. Or fight against epidemics and disease by erecting hospitals and schools of medicine. Fight illiteracy as you fight criminality. But do all this by direct means. Choose what you consider the most urgent evil of the society in which you live, and try patiently to convince people that we can get rid of it. 

But do not try to realize these aims indirectly by designing and working for a distant ideal of a society which is wholly good. However deeply you may feel indebted to its inspiring vision, do not think that you are obliged to work for its realization, or that it is your mission to open the eyes of others to its beauty. Do not allow your dreams of a beautiful world to lure you away from the claims of men who suffer here and now. Our fellow men have a claim to our help; no generation must be sacrificed for the sake of future generations, for the sake of an ideal of happiness that may never be realized. In brief, it is my thesis that human misery is the most urgent problem of a rational public policy and that happiness is not such a problem. The attainment of happiness should be left to our private endeavours.”

Karl Popper, 'Conjectures and Refutations'.  

Not pie in the sky theories or waiting for God's kingdom to come but working towards realising the kingdom now.

I was drawn to Martin Luther King Jnr, not so much by his writings or speeches; rather it was the policy of non-violent protest,  demonstration and challenge to politicians and church leaders to dismantle secular and religious systems perpetuating racial discrimination.  Unsurprisingly many campaigners for an end to discrimination against women and LBGTQ communities and Black Lives Matter have taken the King approach as a basis for their campaigning.

I have considered in earlier posts the influence of Galbraith on my thinking in respect of overcoming poverty. More in a later post......

Part 210. Poverty

Poverty is not a fate, it is a condition; it is not a misfortune, it is an injustice. 

Gustavo Gutierrez 

From the Church Action on Poverty website.

Charity and church leaders call for urgent action on rising poverty in the UK and around the world.

Senior leaders from churches and charities have called on politicians to take urgent action on rising poverty in the UK and around the world.

In a joint statement released today (Friday 5 January 2024), senior Christian leaders – including the General Secretary of Churches Together in England, President and Vice-President of the Methodist Conference and senior leaders of development agencies Christian Aid, CAFOD and Tearfund – have said “the human cost of failing to take action now is too big and too damaging to ignore”.

The statement goes on to say poverty is “a consequence of political choices and priorities”, and with a General Election on the horizon, “this year must mark the beginning of the end for poverty”. 

Signatories are calling on political leaders to set out clear plans to eradicate extreme poverty and halve overall poverty by 2030, in the UK and globally. 

Church Action on Poverty is among the signatories. Patrick Watt, CEO of Christian Aid and another signatory, said:

“For millions of people this new year has been marked by poverty and desperation. Regardless of the causes of poverty, and whether it’s hitting people internationally or in the UK, the effects are strikingly similar. Partners and churches describe its crushing effect on people’s dignity and life chances, and its damage to the social fabric. The choices we make collectively about how to tackle poverty, both domestically and internationally, matter. As we approach a General Election, we’re hearing far too little from political parties about their ambition to end poverty, and build the common good. We must not let another year slip by while poverty rises. That’s why we’re coming together at this moment, to call for urgent action to address the causes of poverty, here and around the world.”

The statement is a clear demonstration of solidarity between agencies and churches working to tackle poverty globally and in the UK. 

Revd Gill Newton, President of the Methodist Conference, said:

“Poverty around the world may look different in its material and social consequences. But what remains the same is the indignity, fear and isolation it causes for individuals, families and communities, wherever they are. As Christians, our commitment to tackle poverty alongside our global neighbours or within our local communities here in the UK is not in competition – we’re not prepared to pit one against the other in a game of political or economic tactics. Our political leaders must not be either. We need to see more ambition, commitment and practical action to tackle poverty wherever it exists as we approach the next General Election.”

In the statement, the churches and charities also signal their intention to work together throughout 2024 to mobilise church members to “put poverty on the agenda through practical action, prophetic words and courageous campaigning.” 

As part of this, Christian Aid, the Trussell Trust, Church Action on Poverty and the Joint Public Issues Team of the Baptist, Methodist and United Reformed Churches have released Act on Poverty – a six-week resource for church groups to explore the impacts of poverty around the world and in the UK and take action ahead of the General Election. Designed for use during Lent or later in 2024, the resource brings campaigners from the UK and global contexts into dialogue about the differences and similarities between their visions for an end to poverty where they are.

Bishop Mike Royal, General Secretary of Churches Together in England, said:

“We want to see action on poverty now, and political leaders need to know our ambition for change. I encourage church communities to come together and share with election candidates why tackling poverty should be a priority.”

And Stef Benstead, a trustee of Church Action on Poverty who contributed to the Act on Poverty resource, said:

“We know that it is politically possible to end poverty in any society. God told his people that if they followed the laws he gave them for running their country, there would be no poor people among them. That was a time without major technological advancement, yet it was still held to be possible for everyone to have a stable home and sufficient means to access food, clothing, other essentials, and social participation. According to the prophets, poverty occurred because there was injustice and a failure by the leaders of the country to enact policies that guaranteed a minimum living standard for everyone. Christians across the UK and the world should have the confidence to call on our leaders, in the name of God, to act now to end poverty.”

Charities and groups focusing on rising poverty in the UK are supporting the new Let’s End Poverty movement, aimed at bringing together a diverse movement of people calling on political leaders to end poverty in the UK for good.

The full statement

We believe that poverty is a scandal, the root causes of which have been neglected by our political leaders in the UK Parliament for too long. As this new year begins, the cost of living scandal is clearly not over for the poorest people in the UK. Around the world, poverty holds too many individuals and communities back from fulfilling their potential.

But we know that poverty is not inevitable – it’s a consequence of political choices and priorities. With a General Election on the horizon, we call on our political leaders to make tackling poverty a priority. In line with our existing commitment to the UN Sustainable Development Goals, this should include setting out clear plans to eradicate extreme poverty and reduce overall poverty by at least half, in both the UK and globally by 2030. 

Whilst our work to tackle poverty in the UK and around the world takes different forms, we are united in our belief that the human cost of failing to take action now is too big and too damaging to ignore. This year must mark the beginning of the end for poverty. 

Inspired by our faith, we believe in a future where everyone has an equal share in the world’s resources. Where everyone has enough to eat. Where all of us are able to wake up in the morning with hope, opportunities and options for living a fulfilling life. 

This year, our Churches and Christian charities are committed to putting poverty on the agenda through practical action, prophetic words and courageous campaigning. Our elected politicians need to take responsibility too. Now is the time for action. 

Signed by: 

Christine Allen, Executive Director of CAFOD

Bishop John Arnold, Bishop of Salford

Niall Cooper, Director of Church Action on Poverty 

Revd Lynn Green, General Secretary, The Baptist Union of Great Britain

Nigel Harris, CEO of Tearfund

Revd Dr Tessa Henry-Robinson, Moderator of General Assembly, United Reformed Church

Emma Jackson, Public Life and Social Justice Group Convener, The Church of Scotland

Revd Gill Newton and Kerry Scarlett, President and Vice-President of the Methodist Conference 

Kate Nightingale, Deputy CEO, St Vincent de Paul Society

Commissioners Jenine and Paul Main, Territorial Leaders, The Salvation Army UK and Ireland

Stewart McCulloch, Chief Executive of Christians Against Poverty UK

Paul Parker, Recording Clerk, Quakers in Britain

Bishop Mike Royal, General Secretary, Churches Together in England

Right Revd Mary Stallard, Bishop of Llandaff

Most Revd Mark Strange, Bishop of Moray, Ross and Caithness, and Primus of the Scottish Episcopal Church.

Patrick Watt, CEO, Christian Aid

Part 209. Stark reality for The Salvation Army in UK

A corps officer writes:   

The coming week is also appointments board, where divisional and territorial leaders meet to pray and appoint those officers, cadets and territorial envoys who will move this summer. We are, of course, conscious of the reality we face where there are almost 3 times as many appointments being prayed about as there are leaders to fill them. (My emphasis.)

A sad state of affairs, probably leading to amalgamations, officers being responsible for multiple settings and closures of corps. Some corps will have no paid oficers.  It may lead to a redefining of the roles of officers and also give added urgency to the fresh expressions initiatives in Army settings. What is certain is doing nothing is not an option. How does the Army secure cadets in far greater numbers? Redefining the role of officers would be as good a point to start as any. How does the Army rediscover the zeal of the early Salvationists? Perhaps the territorial leaders should disengage from the Denmark Hill bunker and fan out to lead the Army in those areas of desperate spiritual and material need.

Part 208. On bible authorship and authority

I have argued before in this blog that the Bible is a human construct.  Recently I came upon the following passage by Marcus Borg, a USA liberal theologian and long-standing friend of NT Wright, a distinguished English theologian and former Bishop of Durham.  

I  let go of the notion that the Bible is a divine product. I learned that it is a human cultural product, the product of two ancient communities, biblical Israel and early Christianity. As such, it contained their understanding and affirmations, not statements coming directly or somewhat directly from God...I realised that whatever "divine revelation" and the "inspiration of the Bible" meant (if they meant anything) they did not mean that the Bible was a divine product with divine authority.  

Part 207. Love and Old Testament Justice.

The Old Testament has numerous examples of calls for justice for the poor, deprived and marginalised, both on an individual basis and also in demands for systemic change. Mind you, these claims only applied to God's chosen people. Others took their chance, as witness massacres and acceptance of slavery. Even in the New Testament we see no railing against the institution of slavery, but Paul did at least ask they be treated well.

In stating that all the Law and Prophets were fulfilled in him and hang on the commandment to love there can be no doubt that individual and social justice for all is central to the teaching of Jesus.  Jesus was a realist and careful not to overreach in his comments on the Roman occupation of his homeland, hence no condemnation of slavery.

If we are to follow Jesus and work to seek His kingdom on earth then we have to campaign for social justice, we have to campaign for change now, not as some Christians would have it wait for the second Advent. We must cajole secular leaders holding the reins of power to change policies now. As per Karl Popper people need help now and not made to wait for some future ideal state.

Part 206. Full inclusion.

The new UK&I Territorial leaders, Commissioners Jenine and Paul Main, state in the Salvationist.

We both feel strongly about equality which we hope is demonstrated by our leadership style. Equality, diversity and inclusion are very important to us both.This needs to be preached and lived out.  

Fine words which will raise hope and expectation within LBGTQ ranks for  significant change to the current policy on grounds for exclusion from officership. It should not require a change in doctrine but will require a new theological approach.

Part 205. Social Justice insights

Even when they call us mad, when they call us subversive an communists and all the epithets they put on us, we know we only preach the subversive witness of the Beatitudes, which has turned everything upside down. 

Oscar Romero 

The promise was that when the glass was full, it would overflow, benefitting the poor. But what has happened instead, is that when the glass is full, it magically gets bigger - nothing ever comes out for the poor.

Pope Francis 

Part 204. Woes

Jesus declared woe to you hypocrits referring to Pharisees and teachers (or experts) in the law in two excoriating passages reported in Matthew and Luke. He attacked the uncaring attitude of the Pharisees and their exhibition of superiority and smug self-satisfaction. The teachers of the law were criticised for their interpretation of the law, placing unrealistic expectations on people as well as inventing dubious loopholes.  In making his comments Jesus alienated two key establishment groups.

In Matthew Jesus is quoted as using the formula you have heard it said....but I tell you the truth to reinterpret the law to make its application less onerous. Thus Jesus engaged in a thorough condemnation of the teachers of the law, but not the law itself.

Jesus claimed he had come not to destroy the law but to fulfil it. He also said that all the Law and Prophets hang on the commandments to love God and love your neighbour.

The law is the old dispensation, Jesus the new covenant. The law is to be understood through the lens of love, not through the lens of rules and legalism, through the principle of love set out in the Great Commandments. Love is paramount, rules secondary.  Love conquers all. To live a life based on love is to challenge systemic injustice driven by self-interest, greed and the exercise of power.

Part 203. Even more insights: Love and Justice

For the oppressed, peace is the absence of repression. But for the oppressor, peace is the absence of resistance

Zelis Imani

God does not eliminate injustice from above by a show of power, but from below, by a show of love. God does not burst on the scene with limitless power, but descends to the narrow confines of our lives.

Pope Francis 

While we are waiting for God's intervention, God is waiting for our collaboration.

John Dominic Crossan

I wasn't called a 'radical' until I stopped taking the bible literally and started taking it seriously.

Mark Sandlin

How can we be the church of Jesus unless we reflect the ministry of Jesus? Is the church a radical incarnation of the ministry of Jesus or a private social club?

Yvette A Flunder

I don't preach a social gospel; I preach the gospel, period. The gospel of our Lord is concerned with the whole person - when people were hungry Jesus didn't say, "Now is that political or social?". He said, "I feed you". Because the good news to a hungry person is bread.

Desmond Tutu 

To be just it is not enough to refrain from injustice. One must go further and refuse to play the game, substituting love for self-interest as the driving force of society.

Pedro Arrupe

You cannot love your neighbour whilst supporting or accepting systems that crush, exploit and dehumanised them. You cannot love your neighbour whilst accepting less for them than you do for you and your own

Mika Edmondson 

We've missed the point of the Golden Rule. It's not to treat people as we'd like to be treated. 

It's  to treat people as we'd like to be treated if we were in their shoes.

It's a subtle difference that makes a massive difference.

Mark Sandlin 

Part 202. Love others

For many years I preached to congregations of a very conservative evangelical persuasion. At times it was hard going as the concept of social justice, never mind its praxis, was alien to them.  Discussions with members of the congregations brought forth the opinion that the passage in Matthew 25 concerning division between sheep and goats referred only to disciples of Jesus. Therefore looking after fellow Christians was all that was required, no need to look beyond to non-believers and certainly no need to campaign for social justice and systemic change in society. It was very depressing.

Most of my conservative evangelical friends do not hold such a narrow view and accept that help for all neighbours is the order of the day in accord with the principle set out in the Parable of the Good Samaritan.  For them loving your neighbour is about alleviating symptoms not tackling causes. Again social justice is a foreign concept.

Over the years I listened to numerous sermons on the Beatitudes. Blessed are those who hunger and thirst after righteousness.  The other meaning of dikaiosune - justice - never got a mention. 

 

So, what is the theological basis for social justice to be perceived as an inherent element of the Christian faith?  I think we may consider this in two ways:

1. Jesus challenged the behaviour and attitude of Pharisees and the interpretations of the Law by the teachers of the Law. Woe to you, you hypocrits. 

2. Jesus we are told stated all the Law and Prophets hang on the two great commandments. Within the Old Testament literature are numerous examples of calls for justice, for social justice, for systemic societal change.

Each of the strands will be considered in greater detail in later posts.

Part 201. Dikaiosune

Dikaiosune,  a Greek word with two meanings, righteousness and justice.  Translators of the bible from Greek into English have in many instances adopted the first of the two meanings and ignored the second. Thus the New International Version of Matthew 5:6 reads:

Blessed are those who hunger and thirst after righteousness.

Change the final word to justice and the emphasis is changed. Or, why not add the words and justice?  Using both righteousness and justice is an echo of  the two Great Commandments: Love God, love neighbours.

Part 200. The great adventure

Following Jesus should be a great adventure engaging us in the pursuit of justice. What greater calling can there be than to identify injustice and demand its eradication?  This we do in the name of Jesus, giving practical effect to his command to love our neighbour as ourselves: to love all. It takes us into the arenas of politics, religion, economics and law, arenas Jesus castigated for their failure to care for the poor, the marginalised and discriminated against. The message of Jesus is of the need for radical transformation of society to banish systemic injustice.  As followers of Jesus we are called upon to pick up our cross daily and follow him. A daunting yet exciting path to tread.

But now a dose of harsh reality. Do we recognise such an approach in all, or even a majority of Christians and the churches to which they belong?  Do we see evidence of a passion for transformative change to our society? Do we see love in action in pursuit of social justice?

We do see much ambulance work, bandaging people, helping them, vital work Jesus calls us to undertake. However the call to action to demand and work for systemic change seems to be of minority interest amongst Christians. Indeed the attitude of some,  who profess to be Christians, towards women and  LBGTQ communities in the name of biblical 'truth' is appalling and shameful and is diametrically opposed to what Jesus calls us to do.

Part 199. More insights: Love and Justice

We are not to simply bandage the wounds of victims beneath the wheels of injustice, we are to drive a spike into the wheel itself. 

Dietrich Bonhoeffer 

Any religion that professes to be concerned about the souls of men and is not concerned about the slums that damn them, the economic conditions that strangle them, and the social conditions which cripple them, is a spiritually moribund religion awaiting burial.

Martin Luther King Jnr 

Jesus comes to you in the form of the beggar asking for help. He confronts you in every person that you meet. Christ lives in the form of a human being within us.

Dietrich Bonhoeffer 

If you are neutral in situations of injustice, you have chosen the side of the oppressor.

Desmond Tutu 

His harshest words of judgment were for those who perpetuated systems of inequality and repression and who, through religion itself, thought they were sinless and untouchable.

Richard Rohr 

The decisive time has arrived, for the conspiracy of love is rising up to challenge the unjust systems of the world. Change your whole way of thinking and living and risk everything for this radical message of love.

Kurt Struckmeyer's paraphrase of Mark 1.15

Washing one's hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral.

Paulo Freire

If your 'theology' doesn't result in more kindness, more grace, and more love for your fellow humans, then it is not the theology of Jesus.

Zack W Lambert.

If we are to disturb the future we must disturb the present.

Catherine Booth

Many people would like the poor to always say it is God's will that they are poor. It is not God's will for some people to have everything and others to have nothing. This cannot be of God.

Oscar Romero 

Christians should give far more offence, shock the world far more than they are doing now. Christians should take a strong stand in favour of the weak rather than considering first the possible right of the strong.

Dietrich Bonhoeffer 

Part 198. Insights: Love and justice

The poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order.

Gustavo Gutierrez 

Loving our neighbours means dismantling the systems that oppress them.

Thomas Horrocks

Social Justice is love applied to systems, policies and culture.

Bernice King 

Those who have a voice must speak for those who are voiceless.

Oscar Romero 

Liberation Theology was born when faith confronted the injustice to the poor.

Leonardo Boff 

To show compassion for an individual without showing concern for the structures of society that make them an object of compassion is to be sentimental rather than loving.

William Sloane Coffin

Your 'yes' to God requires your 'no' to all injustice,  to all evil, to all lies, to all oppression and violation of the weak and the poor.

Dietrich Bonhoeffer 

There comes a point where we need to stop just pulling people out of the river. We need to go upstream and find out why they are falling in.

Desmond Tutu 

Jesus wasn't talking about how to be good within the framework of a domination system. He was a critic of the domination system itself.

Marcus Borg

The eternal destiny of human beings will be measured by how much or how little solidarity we have displayed with the hungry, the thirsty, the naked and the oppressed. In the end we will be judged in terms of love.

Leonardo Boff