The Quiet Reformation

Falling Apart, Regrouping, Reforming

A recent guest-post at  Kiwiblog revealed and discussed the schism taking place within the Anglican Communion in New Zealand.  This is something which we have expected to occur.  We have mentioned previously the chasm that has been opening up around the world in the Anglican communion--publicly evident in Africa, Australia, and the United States.  Signs of it are appearing in Scotland.  It will inevitably occur throughout the United Kingdom.  The straw-breaking-camel's-back issue is homosexuality.  To change the image, it is a Bridge Too Far.

The Kiwiblog guest post by John Stringer reveals that the same dynamic is now actively unfolding in New Zealand.

Multiple NZ Churches to Leave Anglican Fold

The current Anglican Church Schism in New Zealand

A guest post by John Stringer (former Anglican pastor).

I attend a Christchurch Anglican church that is 170 years old and was here before my suburb. It’s where Charles Upham double VC is buried in our historic cemetery. For several years I was also an Anglican pastor under license to the Bishop of the Canterbury diocese. I also attend another local non-Anglican church. I suppose I’m a ‘double-dipper.’

The 2018 NZ General Synod of the Anglican church of Aotearoa and Polynesia passed a resolution that same-sex unions are ok and can be blessed by God in Anglican churches. Synod changed the constitution and canons of the church to reflect this. It was largely a pastoral response, to make gay people feel more welcome in the church. It was argued the Anglican church has moved on “doctrine” before (on slavery; on women in ordination; divorcees being able to remarry; etc). The African wing of the church disagrees with the 2018 resolution, as do many Australian bishops. The Maori and Pacifica branches of the Anglican church in NZ also disagree, but abstained from the Synod vote, so the decision was a ‘minority’ one when it passed.

This shocked many conservative parishes in NZ.  Parishes around the country have met and conducted a series of informational meetings and invited speakers from both sides to put their case. This was respectful, informed, and dug down deeply in to the issues. There were published notes and commentaries for parishioners to read, study and consult as discussion over many months progressed. Other parishes are happy with the decision; some have ignored the issue altogether.

The resolution also stated that no conservative parish must be forced to conduct same-gender union blessings in their churches, and where vicars leave on an issue of conscience, the new bishop (appointed last week, the Rev Dr Peter Carrell, who supports same-gender blessings but not same-sex marriage) must appoint a like-minded vicar (a tenet of “continuity of theology”). A general principle now reigns in the Anglican church, that there are “two truths” and that Anglicans in NZ “choose to disagree.”

This is a position many cannot accept. Some Australian bishops view it as “apostasy.”

The consequence is, that many NZ vicars have already, or will, resign from the Anglican church of NZ and Polynesia. Some parishes will leave on mass with them to form a new Anglican denomination under the oversight of another bishop (perhaps from Tasmania). If they leave, they must forego their buildings and assets and depart.

I understand the Nelson diocese does not agree with the Synod 2018 resolution. In the Canterbury diocese, St Stephens Shirley is leaving on mass with its vicar. St Christopher’s vicar has resigned. St Saviours is leaving, as is St Johns. St Tims is deciding. Many other parishes are confronting the choice soon. There are approximately five parishes leaving at this stage, perhaps with more to follow.

That number is not indicative. Many more parishes disagree with the Synod resolution but will stay and dissent from within and accept the assurances of the bishop about “diversity of belief.” Colloquially called “stoppers,” they’ll stop (stay) and fight the theology from within while others leave completely and form new parishes outside the Anglican fold.

In other words, the Anglican church is splitting apart over the gay issue, as did the Methodists.

My own vicar at St Paul’s Papanui resigned last sunday, and the parish will decide what to do as a group on 9 September at a special AGM (next sunday). Some in my church will leave to start a new parish nearby with the vicar, others will stay at St Paul’s but accept the position we will not be forced to “bless” unions we do not agree with.

For most of us the issue is not actually about the gay question at all, which has been around since time began. The church was born into very open sexuality amongst the Greeks and other non-Jews, so this is nothing new. It is not “progressive” or “modern” or “forward thinking.” It’s just the ‘same-old same-old.’ You can view any number of red-figure Greek painted vases of 450BC depicting explicit graphic sexual activity between two, three or more sexual partners. It’s old hat.

For most of us, it’s actually about the authority of biblical scripture and whether it is a faithful communique on the will of God, and whether we can rely on it to teach, correct, guide and reprove all humans as to the right ways of living. Whether slavery is ok, or child brides, or drunkenness, or stealing, or being dishonest, or corrupt, etc. This also applies to forms of human sexuality and their practice. Mostly in the past we’ve said ‘what goes on in someone’s bedroom is of no concern to anyone.’ I agree. But it’s not just now in bedrooms. Churches are being asked to condone theologically a particular form of private sexual practice. Why?

Even the “MeToo” campaign accepts rules and lines on sexuality: some things are ok, others are not.  The debate is about where you draw the lines and on what basis. Many feminists are now confronting the trans-gender movement, saying people do not have the right to re-determine “womanhood.” For many Anglicans their line is their understanding of what the Bible is and its canons of orthodoxy in New Zealand.

For many it is really about whether the Bible is divine or not.

Verses like 1 Timothy 1: 8-11 confront us in this current debate. Written by the Apostle Paul, formerly a killer of Christian Jews, to a young leader in the new church about what is correct and right (the teaching of Jesus) and the conduct of the church, called “sound doctrine.”

St Paul says ….”We know that the law [about what is right or wrong] is good if one uses it properly. We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious…for the sexually immoral, for those practicing homosexuality…and for whatever else is contrary to sound doctrine that conforms to the gospel concerning the glory of the blessed God, which he entrusted to me (Paul).”

Many feel the Anglican church is now openly supporting something they believe is wrong, and telling everyone it is ok and that God “blesses” it. They feel betrayed and let down. They do not feel they have ‘left’ anything, but that liberal persuasions within the church have left them behind by altering the tenets and teachings of their church. . . .

It’s my hope as the NZ Anglican denomination splits apart (simply scaffolding around the real invisible church) that everyone accords the others grace and tolerance as we accept a diversity of belief on this dividing issue.

The Church comes into existence through the effectual call of the Holy Spirit in the lives of the elect.  Those parishes which turn away from His call will whither and die out.  Those which do not, which respond to His call, will see a greater life and vitality than they have known heretofore.