A private walk through public school grounds

Those dog-days of August can weigh heavy some years. So it was, with a new academic year soon to start, I decided to play pre-term truant for a day this week and go for a walk around the Cumbrian town of Sedbergh. I'd vaguely heard of a public school of the same name, but didn't know - until I arrived there - that the school pretty much is the town.

It has been there since its foundation in 1525, so I suppose it has earned the right to flex its muscles a bit. After all, if the locals can't afford to send their own kids there (and at £10,500 a year for boarders - after paying the £750.00 registration fee, buying the uniform and sundry other expenses - such as Combined Cadet Force annual camp fee - of which more later), a fair few earn their living from the place. The school is so intertwined with the town that the signposts mingle as well: one minute you're looking at a sign for the Tourist Information Centre and the parish church, the next you're being directed to the Bursary and Headteacher's Office. There is also a fair degree of latitude when it comes to public footpaths, and I wandered along the edge of playing fields as the current crop of ruby-playing Sedberghians were learning how to beat next term's opponents into a bloody pulp, and along the banks of the rivers Dee and Rawthey that mark the furthest extent of the school grounds. The ethos of the place proved to fascinating. Founded before the Reformation by Roger Lupton, a local man who became Provost of Eton and endowed the school with scholarships to St John's College, Cambridge University, the school boasts strong links to the Church of England, with a chapel that is larger than many English parish churches. The prospectus throws up a few anomalies here, however. While all pupils have to attend chapel, and are encouraged to both sing hymns in a way that's 'strong and heartfelt' and allow themselves to be prepared for confirmation into the Anglican Church, they are also expected to sign up wholesale to either the Navy, Army or Air Force sections of the Combined Cadet Force as soon as they start Year 9 (13-14). In addition, those who play percussion or wind instruments are automatically enrolled into the school's Corps of Drums. Exception from this Eton Rifles form of junior conscription is at the Head's discretion and must be sought in writing by parents. All have to attend annual military camp - the bill being added to the last invoice sent to parents/guardians for the current school year. All in all, this struck me as a rather 1950s anachronistic playing out of the old cries of 'Praise the Lord and Pass the Ammunition' or 'We come in peace, shoot to kill'. A more peaceful alternative so such 'robust' (or even rather confused Christian theology) can be found nearby:

the hamlet of Briggflats is home to England's third oldest Quaker Meeting House, where peace is very firmly on the agenda, and lusty hymn singing most certainly not - the silence reigns supreme.

Same-sex marriage: ignoring the view from the pew

The YouGov poll showing that more Anglicans now support same-sex marriage in the Church of England than oppose it, will - unfortunately - have little if any effect in changing the rules any time soon. This is due to the fact that the CofE is anything but democratic when it comes to listening to, much less acting on, the views of its ordinary members. The Church long ago adopted a system of 'synodical government' that locks the broad mass of the laity out of any real decision-making. While each parish elects members to a parochial church council, election to the next level - the deanery synod - is down to the PCC members (in reality, the vicar's choice or buggin's turn). Depending on size of parish, this could mean 2-4 PCC nominees take a seat in the deanery synod. From there, the deanery synod elects members to sit in the diocesan synod. And it is this group that then gets to elect members of General Synod - the actual decision making body of the CofE. Now, one problem with General Synod lies with its structure. Here there are three 'houses' - one for the laity, one for the clergy and one for the bishops. And all have to agree before a rule change can be made. Even then, the matter isn't sealed, because - being the established church - the CofE's canon law is made for it by Parliament - the law is made in the same way as an Act of Parliament, only its called a Measure, to show that it only concerns the Church. A second problem with the General Synod is the narrow mind-set of its house of laity members. While Anglicans at parish level are broadly representative of wider society, General Synod members most certainly aren't. The synod meets for two weeks per year, usually once in Canterbury and once in York and has a far reaching committee structure. In effect, this means that lay members have to make a large time commitment, meaning that only the retired or those of 'independent means' need apply. The more reactionary do tend to float to the surface here, too (remember, it was a narrow vote in the house of laity that scuppered the first attempt to change to law to allow the consecration of women bishops in November 2012). Synod members at all levels also tend to accept the prevailing mood of the houses of clergy and the bishops, which can also restrict free thought and progressive decision-making. A personal example - and one of the reasons I left the Church after nearly 50 years - came in a conversation with a Canon (a senior priest in the then Diocese of Wakefield). Personally affected by what I saw as a high-handed and unaccountable decision reached by an Archbishop, I questioned the outcome with the Canon, who rather fatuously said: 'everything a bishop does is for our benefit'; I suspect to shut down the debate and silence dissent (and certainly not a line of argument Peter Ball's victims would ever agree with). Having an apparently greater understanding of Church history than the Canon, I disagreed - but challenging nonsense like this is hard for the more authoritarian-minded, who tend to sit on PCCs and synods. The CofE won't be allowing its clergy to marry same sex couples for quite some time. In the meantime, its also been granted a statutory power to discriminate by Parliament, which has legislated to deny the possibility of same sex marriages taking place in Anglican churches, even though other denominations already offer same-sex marriage or are far more likely than the dear old CofE to accept change in the not too distant future.

Sanctions and church roof repairs

Jeremy Hardy joked that Osborne's Budget announcement of a £40 million Church Roof Repair Fund would at least mean that you'd be dry while queuing for the food bank. Given the Tory party's antipathy towards the current Anglican Church leadership's comments on poverty and social injustice, the fund smacks more of a desire to hold-on to a golden age that probably only existed in the era of the 'Tory Party at Prayer' gibe. Certainly, Osborne should find any attempt to buy favour receives short-shrift from those Church stalwarts who either volunteer at food banks or make regular cash or food donations to allow the vital work to continue. Getting a food parcel ready for someone who's turned up after being sanctioned by the DWP is enough to put anyone off voting Tory for life. And its good to see the Methodists aligning themselves very publicly with those who have been treated in this way by the present Coalition Government.

The Bishops are being pastoral again

So, the Anglican bishops chose St Valentine's day to have another go at gays in the church. In what they refer to as a 'pastoral statement' they state that those in same sex marriages can't be ordained and those gay clergy already serving can't enter into same sex marriages. Alright, we know they've got form in this area, but seeing as its now law, wouldn't you have thought the 'established' church (ie the denomination that's headed by the Queen) would accept the law as passed by parliament? Are the bishops so far removed from reality that they believe they can issue a pronouncement from on high that the rest of society will meekly accept?
And they wonder why their pews are getting emptier.

The Casino, the Church and the Page 3 Model - Northampton Goes to Hell in a Handcart, For a Fee...

The decision by Aspers Casino to project a 30 foot tall image of a page 3 model on the front of All Saints' Church in Northampton has led to a bit of confused thinking by the Diocese of Peterborough. The image was projected without permission being sought and is intended to advertise a St Valentine's Day Strip Poker 'event' (touching, eh?) but the diocesan spokesman's response proved interesting - to say the least. He was "disappointed that Aspers Casino has sought to use a church building for advertising a commercial event without offering payment and without even having the decency to seek permission first". Presumably if they'd paid it would have been OK? What was that about a den of thieves - in Peterborough Diocese it looks like a den of strippers would be allowed in, or more accurately, 'on' the church - but only as long as they paid first. Fetch the cord, start the whipping...

They do things differently in the Diocese of Chichester

The Church of England's Diocese of Chichester has had to move quickly to distance itself from anti-gay comments made by one of its own elected General Synod representatives. Fresh from a conference in Jamaica, Andrea Minichiello Williams, urged the Jamaican government to maintain its criminal ban on homosexuality, before going on to trot out the old saw that homosexuality is the same as paedophilia. The important thing here is that the diocese has only distanced itself - not taken steps to remove its representative. How very Anglican - half-measures and a little light condemnation.

Ireland's first woman bishop

Congratulations to Rt Rev Pat Storey on her consecration as first woman bishop of the Church of Ireland. Good to see Ireland leading the way on this - it's a shame that the Church of England still can't live up to the promise of equal recognition of male and female ordination that it embarked on 20 years ago. Divided, backward looking and increasingly out of touch - the 'established' church has a long way to go before it can seen as a credible voice of faith and theological teaching in contemporary society.

C of E - licensed to discriminate

Maria Miller's cringe-making defence of the Government's religious same-sex marriage 'opt-in' compromise overlooks one important fact with regard to the Church of England. This is the 'established' Church, which means - in addition to having the monarch as its 'Supreme Governor' that forms part and parcel of the Constitutional relationship between Church and State (and 20-odd of its most senior Bishops sit in the House of Lords and have a role in making our secular laws). This means that the permanent 'opt-out' imposed on the Church of England and the Church in Wales from - supposedly - ever being able to marry a same-sex couple, in effect, sees the UK government enshrining in law the right to discriminate on one of the organs of state. Nice work Cameron, but I don't think it's enough to eep your grubby little compromise out of the European Court of Human Rights...

Leaving the Church

I have to admit that I'm not a natural decision-maker. I find there are always so many issues to consider and I fear being seen to rush in. Then again, there are times when you come to see that thing you previously accepted have changed, there comes a tipping-point and the end result becomes obvious. So it has become with my response to the decision of the Bishops' Advisory Panel I attended in April. The word Advisory is really a misnomer – a BAP's findings are invariably followed to the letter, and there is no right of challenge or appeal. It is not the fact of the refusal that has caused me such difficulty, rather the way in which the decision was reached; the report, in particular the part written by the pastoral adviser, contains a series of errors, but I was told, straightaway, that I just had to accept it and that coming to terms with rejection would, somehow, prove to be 'cathartic'. Well, taking my Vicar’s good advice, I took time off from Reader duties, even Church itself, and I talked and prayed about my position, but in the end I have come to the decision that I simply cannot return to St Matthew's. The crux here is the issue of obedience. My Reader's licence states that I am required to be obedient to the diocesan bishop in all things lawful. However, that far-reaching demand is now beyond me because it comes constrained by my realisation that expediency has come before justice; procedure before fairness, and I have been denied any opportunity even to set the record straight, let alone to challenge what I feel to be a patent injustice. It is now six months since I last felt able even to cross the threshold of an Anglican Church. That is a sentence I never thought I'd write, but it is true – and it is also true that my personal faith has probably never been stronger. However, in that six month period, I have also taken time to consider a range of other issues that have caused me difficulties over the years – mainly because they keep recurring in the news and in my thoughts and prayers. I have said many times that I believe divorcees are treated as second-class Christians by the Anglican Church, and this is especially true of the invidious, highly intrusive, but ultimately unnecessary Faculty process that remarried ordination candidates have to endure. In our case, my wife and I both divorced our first spouses a full eight years before we even met, yet the Faculty application was rejected three times, with no reason or explanation given by the Archbishop of York, who has sole jurisdiction to decide – again without any right of challenge or appeal. But this is not the only issue on which I feel that I have to part company with the Church leadership. The failure to accept the fullness of women's ministry, amply demonstrated by the amendment put forward as a failed compromise in the women bishops debate, and the failure to offer any real pastoral lead on issues of human sexuality, in particular the discriminatory treatment of homosexuals, are evidence of failures to accept the diversity of human life or to engage with the human condition, which I feel lies at the heart of the Gospel. So why not work for change from within the Church? Well, I have considered that, but feel it simply is not an option. This is because, as I see it, the Church leadership is adopting an increasingly beleagured stance in the face of its perceived loss of influence in contemporary society. The drift towards extreme, even reactionary, positions when faced with opposition, as evidenced by Lord Carey's recent intemperate remarks at a Conservative conference fringe meeting, taken together with the acceptance of rules and procedures that already routinely deny a right of challenge to internal dissent do not, I most sincerely believe, bode well for the future. Taken collectively, the overall effect is that I see a church that now finds itself a long way behind mainstream society, key elements of which seem to be far more accepting, forgiving and nurturing than the established church: what, as the Occupy protesters asked, would Jesus do? Not, I suspect, selectively quote scripture or mouth empty platitudes before lapsing into often confusing silence. I have been active in the Anglican Church for forty-odd years, the last 23 as a Reader, and I embarked on the selection procedure reliant on three very positive internal diocesan interviews that were fully supported by personal, pastoral and academic references, but these meant nothing in the final analysis, as only the BAP recommendation was taken into consideration. The end result is that I now find myself unable to continue within its structures or accept its authority. I do, however, feel called to a more listening or reflective type of witness, one that is not reliant on hierarchies but a more direct, personal relationship with God.

The Bishops' Advisor and the Enneagram

The Enneagram is a device used to identify the psychological and spiritual growth potential of nine different personality types. The system is supposedly based on wisdom teachings from a variety of spiritual sources, including Buddhism, Christianity, Judaism and Sufi Islam. From my perspective, however, I rather fear that its principles were used recently to determine that I was an unsuitable candidate for ordination training in the Anglican Church. You see, I was sent to a Bishops’ Advisory Panel (BAP) by my diocese. It had already been decided that I had a vocation by three internal diocesan advisors, but the final decision in these cases is reserved to three advisors who spend two and a half days observing and interviewing candidates. The Enneagram was highlighted as an area of interest by the advisor who had to discern whether I fulfilled the three criteria of “personality and character”, “relationships” and “leadership and collaboration” and there is a degree of overlap here with the character traits that form part of the nine personality types found in the Enneagram. The advisor interviewed me for 35 minutes (the programme allows up to 50 minutes, and this was the shortest of the three) but was highly selective in the use of my comments and responses when compiling the report. Reading it, I get a distinct feeling that my replies were made to fit – even to the extent of being taken out of context in two areas. Given that BAP advisors are entrusted with a decision-making role that cannot be challenged, reviewed or appealed against, I am worried that Enneagram-influenced thought, which has been criticized for its “new age” or Gnostic-based reliance on “whole universe” connectivity to individual birth-originated personality elements, is being given credence by some in the Anglican Church, when Enneagram use has been questioned by the Roman Catholic Church.