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Create Your Own Anglican Communion Network
A little over a week ago, we called for a new "instrument of unity" by suggeting that the orthodox Anglican groups put together a "new" prayer book for their own use. In the interest of balance, this week we’re going to look a an "instrument of division" by showing how you can create your own Anglican communion network in such a way that the original one can’t do a whole lot about it.
To accomplish this, it’s best to start with a wireless router, such as an Airport (for Apple fanatics) or the like. Most wireless routers have a control panel which enables the user to adjust various settings of the router, such as the signal strength, channel, security and the like. The setting you need to change is the service set identifier (SSID,) which is for practical purposes the name of the network. Depending upon the configuration of your router, you can name this "Anglican Communion" or "anglican_communion" (some routers won’t allow spaces in their SSID’s.) This is best done with the computer connected to the router in a wired way, because, once you reboot the router, any computer connected to your router wirelessly will lose their connection until it’s re-established.
Once you’ve done this, reconnect your computer to the network. Below we show an example of what results when you’ve done this, using a program for the Mac called Mac Stumbler (Windows has a control panel to do the same thing.)
Note that your computer can pick up more than your own router. This works both ways, and illustrates our next point: you need to set up your wireless network with whatever security you can manage, otherwise a TEC revisionist (who will be angered when they see your "Anglican communion network" in their own backyard) or other hacker could easily get into your network and create a mess or download things that you would expect a TEC revisionist to enjoy.
Note: if you are unfamiliar with using your router’s control panel, you probably don’t have any business trying this. However, since wireless security is important, you may want to consult with someone that does, and they should be able to deal with the SSID issue as well.The result of all of this is that you have created your own "Anglican communion network" for you to enjoy and your neighbours to admire (well, let’s hope they admire it.)
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The Passing of Briny Breezes
There has been a lot of publicity about the apparently "done deal" concerning the sale of South Florida’s most illustrious trailer park, namely Briny Breezes. The idea that people would get $US1,000,000 for a trailer has a lot of mobile home dwellers envious.
But there are some important economic forces behind his as well that deserve mention.
The first is the obvious one: oceanfront property in Palm Beach County is expensive. The ability to acquire 43 acres of land spreading from the ocean to the Intracoastal Waterway is one that doesn’t come along very often. Donald Trump’s estate is illustrious in part because it’s literally "Mar-a-Lago" (from the lake to the ocean.)
As I understand it, the prospective developers want to put high rise development in Briny Breezes; otherwise, the price couldn’t be justified. And this leads to the next factor that worked in favour of Briny Breezes’ inhabitants: many of the oceanfront communities, such as Palm Beach and neighbouring Ocean Ridge–restrict high rise development. If this were not the case, the coast from the South Beach to Jupiter and beyond would be one solid concrete wall. This is what basically happened to Highland Beach (between Boca Raton and Delray Beach) in the 1970’s; developers were able to exert enough influence to break up the single family dwellings and build high rises.
Since Briny Breezes is a municipality in its own right, it will be a lot simpler to authorise high rise development without having to worry about the neighbours voting it down. Thus, Briny Breezes is valuable not only as a tract of oceanfront land but also as a free-standing municipality.
I think that the passing of a place such as Briny Breezes–which I passed through frequently going up and down A-1-A–is a sad passing of a South Florida institution which was decidedly different from the world around it. But, as Carl Hiassen whines about frequently, development money talkes loudly in South Florida, which is one reason why it isn’t the paradise it used to be.
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The Heart of a Child
Most people who are familiar with “classic” Chinese literature would say that the great novel of the genre is Tsao Hsueh-chin and Kao Ngo’s Dream of Red Mansions. At the end of the novel, the central character Pao Yu, after the eventful course he has taken, makes the following statement:
“So you talk about ‘moral character and a firm foundation’ and the ‘sages of old.’ Don’t you know that one ancient sage taught that we ‘should not lose the heart of a child?’ What’s special about a child? Simply this: it has no knowledge, no judgement, no greed and no taboos. From our birth we sink into the quagmire of greed, anger, infatuation and love; and how can we escape from earthly entanglements? I’ve only just realised that moral men are like water weeds drifting together and then apart again. Thought the ancients spoke of this, no one seems to have awakened to the fact. If you want to talk abut character and foundation, tell me who has achieved the supreme primeval state?” (Dream of Red Mansions, translated by Yang Hsien-yi and Gladys Yang.)
The whole issue of growing up is, in some ways, the central issue of human life between birth and death. One can define the character of a society by showing how they deal with this issue. Earlier cultures have what we call “rites of passage,” where a child goes through some kind of ceremony to signify that he or she has become an adult. The best known of these in the U.S. are probably Jewish bar- and bat-mitzvahs, but there are others. Unfortunately, things are not as clean cut as one would like. Let’s start by considering the two extremes.
The first is to eliminate childhood altogether and go directly to adulthood. This happens in a number of ways. The most common is through economic deprivation. There’s no time to be a child; the family needs whatever income the child can generate to survive. Many people live on the earth today with that state either a past memory–which creates a void in the heart–or have to deal with as their daily life. Elevated income, however, is no guarantee that childhood will be preserved for any length of time. Many children of prosperous parents (or those who have ready access to ample credit) throw their children into an activity-crammed rat race so that their children will become compulsive achievers, leaving no time for the play and social interaction that is in reality a natural preparation for adulthood. Beyond that there are those who become adults in the cruelest way, through sexual abuse and molestation.
At the other end of the spectrum are those who attempt to make life one earth a childhood experience from start to finish. They attempt to remove from life the normal responsibilities of getting along in the world and make the whole experience a non-stop ideal where the downside risk of irresponsibility is eliminated. The highest expression of this are the “nanny states” we see in Europe, where the “cradle to grave” welfare state become the de facto parent for the entire nation (and soon continent.)Â Matters are further complicated by our educational system. Formal education is now held the key to success in adult life, and for those who pursue a good deal of it they can find themselves still “children” well into their late twenties. Formal education keeps people in childhood during the years when biologically they are best suited for marriage and parenthood. People’s innate desire for adulthood is stymied by our system’s insistence on keeping them back, even in a world where the whole concept of completing our education then having a a career is becoming obsolete.
The result in the West is that we have reversed the whole process. We start children out by pushing them into activities that require adult-like performance-based outcomes, then when they’ve finished that process we stymie their adult impulses through our risk-averse legal system and decrease their willingness to take that risk through our welfare system (and that includes our middle-class entitlements as well.) What we end up with is confusion, which we have in abundance these days.
So let’s get back to our friend Pao-Yu. He starts out by painting a rather idealised picture of childhood, one which most of us share in theory if not in reality. Then he contrasts that with adulthood, with all of its struggles and difficulties. Then he asks the question: why can’t adulthood be like childhood? Why do we have to make it so difficult?
The answer to that is that, in the U.S. at least, we’ve tried. Our attempts to shield people from the consequences of their adult decisions, however, have plenty of backwash. Let’s consider the matter of our divorce rate. People go into marriage with unrealistic (child-like) expectations. When these expectations are not met, they break up. Behind them frequently is the wreckage of broken lives, both of those who married and the children they brought into the world. For the latter, childhood is severely damaged, which sets up the longing for an idyllic adulthood, which leads again to disaster and disappointment. And so the cycle continues.
So what is to be done? The answer requires us to take a new (for some of us at least) look at what Christianity is all about. Luke’s gospel records the following:
Some of the people were bringing even their babies to Jesus, for him to touch them; but, when the disciples saw it, they began to find fault with those who had brought them.
Jesus, however, called the little children to him. “Let the little children come to me,” he said, “and do not hinder them; for it is to the childlike that the Kingdom of God belongs. I tell you, unless a man receives the Kingdom of God like a child, he will not enter it at all.” (Luke 18:15-17)
Coming as a child…during his night meeting with Nicodemus, Jesus made a stronger statement than that:
“In truth I tell you,” exclaimed Jesus, “unless a man is reborn, he cannot see the Kingdom of God.”
“How can a man,” asked Nicodemus, “be born when he is old? Can he be born a second time?”
“In truth I tell you,” answered Jesus, “unless a man owes his birth to Water and Spirit, he cannot enter the Kingdom of God. (John 3:3-5)
The whole business of being a “born-again Christian” has been hackneyed in the secular world since the days of Jimmy Carter. But it’s at the centre of the whole Christian experience. Pao-Yu sees that growing up can be a rough business. Jesus Christ responds that ultimately the problem of leaving childhood and growing up is one that is best fixed in eternity through eternal life: “For God so loved the world, that he gave his only Son, that every one who believes in him may not be lost, but have Immortal Life.” (John 3:16) In the meanwhile things can be made better down here, doing things like loving our neighbour and turning away from a shame-honour careerist politics, personal and governmental. (Letting the atheists triumph would turn us from both of these improvements, by the way.)
Pao-yu’s dilemma can be solved. We can have the heart of a child, in this life and the life to come.
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The First Step to Unity: A New Prayer Book
We noted last year that the great challenge of Orthodox Anglicans in North America was to find a way to coalesce into some kind of organic unity, which is necessary if we are serious about establishing an additional province in the Anglican Communion.
This is trickier than it looks. Beyond the obvious problems of women’s ordination and the Anglo-Catholic/Evangelical divide, once organisations and bureaucracies are set up, getting people to come together–with the concomitant redundancies and unemployment–is difficult. Too many purple shirts!
One thing that the various groups, such as CANA, AMiA, and the like, could be working on is a new prayer book for themselves. We can hear the sigh of disgust from here: "Another new prayer book…" And, given our opinion of the 1979 production, we are sympathetic to this idea. But there are several things that could be accomplished with a new prayer book.
- It would eliminate dependency upon TEC for prayer books, especially the 1979 one. This would enhance the identity of orthodox Anglicans in North America (or "enhance denominational distinctives," as they say in some places.)
- It would enable the publication and use of a prayer book that incorporates the classic, Cramnerian core that it needs to be truly Anglican. The last prayer book to do this was Canada’s in 1962.
- It would enable the inclusion of alternate rites–which exiles from TEC have gotten used to in the last thirty years–while excising unorthodox elements, such as the infamous Baptismal Covenant (the "Contract on Episcopalians.")
- It would be a real instrument of unity amongst the various orthodox groups in North America, both those who are in communion with Canterbury and those which aren’t.
Orthodox Anglicans are going to need some real, practical initiatives to further advance what they have already won on this continent. There are enough theological brains in their midst to get the job done. What it’s going to take is some leadership to make it happen. But the rewards are worth the effort, both in writing the book and in getting through the ecclesiastical politics in the process.
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When Church Becomes Pointless, Part II
Later this year, this website will celebrate its tenth anniversary. A decade is an eternity on the Internet, especially when we’ve spent a good deal of it following the agony of the Anglican Communion’s struggle between its liberal West and conservative Global South.
One of the first pieces we posted was When Church Becomes Pointless, a piece which actually predates the start of our Anglican Corner and the posting of the 1662 and 1928 prayer books, which in turn revolutionised our site. The basic premise of this piece was that, once a church went liberal, its values differed little from the world, which in turn rendered it redundant. We used John Shelby Spong as an example.
Ten years after we’ve been sadly vindicated by the continuting decline in "Main Line" churches and the revolt of the conservatives in the Episcopal church. But now the new Presiding Bishop Katherine Jefferts Schori is adding another reason why liberal churches are basically without purpose.
Her big push these days for TEC is the adoption and support of the U.N.’s Millennium Development Goals. This is a cute idea that suffers from three major problems.
The first is that the implementation of the MDG’s is largely the responsibility of the U.N. and its member states. If one really wants to get involved with it, the best way is through direct action with these entities. TEC could act as a lobbying organisation, but there are many of those out there. A church isn’t necessary for that effort.
Second, TEC’s "top-heavy" demographics insure that the church starts out as part of the problem rather than part of the solution. The first one of these, for example, is to eliminate extreme poverty and hunger. Any Marxist will tell you that you can’t eliminate that without eliminating extreme wealth, and extreme wealth is what the TEC is about demographically. TEC adds to its problem by going up against the Global South provinces, whose inhabitants would be the main beneficiaries of the MDG’s. If the TEC wants to get serious about solving these problems, they would do two things:
- Force their membership to take Jesus’ advice to the rich young ruler: "’If you wish to be perfect,’ answered Jesus, ‘go and sell your property, and give to the poor, and you shall have wealth in Heaven; then come and follow me.’" (Matthew 19:21)
- Defer to the Global South’s positions to be in true solidarity with their people. The last of the MDG’s is "develop a global partnership for development." What better partners than those in the Anglican Communion? But TEC has alienated much of the Communion, to our mind beyond repair.
We’re not holding our breath on either one of these.
Third–and most important–the MDG’s do nothing to improve people’s eternities. Episcopalians tend to be universalists, but that assumes that everyone gets to go to heaven. We do not share this assumption, and neither does the Bible (the Qur’an doesn’t either.) Improving people’s eternities is the ultimate goal of any Christian church.
But who said anything about the TEC being a Christian church? In any case, the church that puts the MDG’s at the top of the list is pointless. We don’t need a church for that.
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The Basic Problem with Reforming a Church
The back and forth in the Church of England over the new "covenant" Evangelicals have proposed highlights the central problem that reforming or renewing any church has: without the explicit support of its hierarchy or other leadership, the effort is doomed to fail.
It’s a story that has been repeated too many times in chuch history. From the Jansenists in France to Wesley in England (same Church of England) to the Old Believers in Russia to the Charismatic renewal in both Episcopal and Roman Catholic churches, the problem is the same: if those at the top are not in favour of what’s going on at the bottom, they will eventually grind down the movement by intimidating the fence-sitters and using their power to stifle the rest. The result is that those who persevere find themselves either beaten into submission or out of the organisation altogether.
The fiction featured on this site is, in one sense, an extended reflection on what could take place if that kind of support were available. But unfortunately such things are, in every sense of the word, fiction. Evangelicals in the Church of England, like their counterparts in North America, are facing some very hard choices, choices compounded by the status of the CofE as a state church. We are not optimistic as to their chances for success.
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The Funeral Message I Did Not Deliver
Recently at my church we had an event take place that was so horrific it’s hard to write about. One of our more esteemed members, with an active lay ministry, shot and killed himself in front on his wife on Christmas Eve after losing his job. For a long list of reasons (not the least of which is that I don’t have ministerial credentials) I was not asked to speak at his funeral, but if I had been this is what I would say. I put this here because it touches many of the issues I discuss on this site, so perhaps this is the best venue after all.
It is a difficult thing to get up and say much of anything meaningful after the tragic end of our friend. Those who have spoken before me have waxed eloquently about his life–his warm personality, his burden for the souls of those around him, his active leading of cell groups and outreach to single people, his regal treatment of his wife, and all of the other things he did that made him an outstanding and beloved member of our church. And yet his end–an end which has deeply wounded us all–begs for some kind of explanation after the life he lived.One of those before me has simply stated that he was overcome by depression he could not control. Honestly, I cannot take this explanation at face value. I am aware that an axiom of moral theology is that we cannot be held responsible for those things we cannot control. But I also know that the church I grew up in, steeped in the Fruedian paradigm so fashionable in the 1960’s, basically adopted the position that there were no moral absolutes and no moral resonsibilities. Once we start attributing everything that we do to internal forces beyond our control, we obviate the whole concept of sin and ultimately of our responsibility to turn ourselves over to Jesus Christ in salvation. We only need to look at the world around us to see where this kind of thinking has landed us.
Am I saying that our friend eradicated his eternal life along with his natural one? I am not. His life–all of it–is done, and he, like all of us, must give his own account to God for it. Our task is not to determine what other people’s eternities are, but to change them for the better. But in the midst of this tragedy–one that has torn all of our hearts–there is a lesson for all of us who remain on the earth to live the life that God has given us.
When our ancestors–spiritual and literal–turned their backs on the religion their dread Sovereigns gave them, they rejected a liturgical form of worship for the one we have today. At the centre of this worship is the preaching of the Word. This was supposed to make for a more God-centred form of worship and life. But it puts a man at the centre as well. The great besetting danger of this form of Christianity–both as Pentecostals and as Evangelicals–is that, in attempting to make our worship God-centred, we end up making it more man-centred than we were supposed to.
This was not God’s intent for us. "For it is by God’s loving-kindness that you have been saved, through your faith. It is not due to yourselves; the gift is God’s. It is not due to obedience to Law, lest any one should boast. For we are God’s handiwork, created, by our union with Christ Jesus, for the good actions in doing which God had pre-arranged that we should spend our lives." (Eph. 2:8-10) The idea that all that we do for God should have ultimately come from God is something that should permeate our entire Christian life.
Today we hear our friend eulogised for the good things he has done and the people to whom he ministered. But all of the worth of all that he did depends upon whether his works came from God, whether they served God’s purpose, and whether they were for God’s glory or his own. We believe that his purpose was to further the kingdom of God on this earth. That being the case, our focus must be on God, not man. We must remember him not because he was an especially good person in and of himself, but because he did the will of the One who sent him. (John 4:34)
And that leads us to the urgent question that all of us–especially his family and closest friends gathered today–have. How was it possible that someone who did all of the things he did and meant so much to us could take himself away in the horrific manner that he did? Clinincal speculation is interesting but ultimately not helpful for us who remain. We are masters in our society at focusing on pain relief rather than lesson learning and problem solving. His death, like his life, has a lesson for us that is both comforting for the present and educational for the future.
The reality is that our friend, like all of us, was a sinner saved by grace–a grace which, by definition, neither he nor us deserved. We humans have wandered the earth for many years, leaving a legacy of failure and pain. The world is such that, as one character in my fiction sermonised, "this life is too painful that we love it so much." But God has offered us his free gift of salvation and eternal life, and has not withdrawn that offer because we are not up to it. Our task today is to realise that God’s faithfulness transcends human failure–our friend’s failure, our failure–and that the good things he did in Jesus’ name should not be forgotten, as they brought people to the only real purpose this life has and the only viable way out of it.
My prayer today for you is that you will look past the tragedy that has ripped our lives, that we will continue to live and grow together in the love and knowlege of Our Lord and Saviour Jesus Christ, and that we will "…lay aside everything that hinders us, and the sin that clings about us, and run with patient endurance the race that lies before us,our eyes fixed upon Jesus, the Leader and perfect Example of our faith, who, for the joy that lay before him, endured the cross, heedless of its shame, and now ‘has taken his seat at the right hand’ of the throne of God." (Hebrews 12:1b-2)
