Establishment and the Church of England

Yesterday I spent the day in Oxford for Affirming Catholicism’s The Established Church: Past, Present, Future conference. The speakers were Nigel Biggar (Oxford professor of moral and pastoral theology), Matthew Grimley (Oxford tutor in 20th-century British cultural and religious history), Mark Chapman (Oxford reader in modern theology), Judith Maltby (Oxford reader in church history), Elaine Graham (Manchester professor of social and pastoral theology) and William Whyte (Oxford lecturer in modern history).

Of these, only Biggar and Graham entered into explicit arguments in support of the establishment of the Church of England, and perhaps did so because they alone specifically dealt with the future of our establishment arrangements. Biggar presented a clear and concise argument for establishment based on political and moral philosophy, while Graham presented a compelling version of the sociological argument from localised social capital. Continue reading “Establishment and the Church of England”

Alphabet soup of Bibles

My first serious Bible was a pocket New International Version (NIV), soon followed by a heavyweight NIV study Bible. That translation from 1978 has shaped my knowledge of scripture, and will probably always have a ring of correctness for me because of that. I’m sure many a Bible student would consider my NIV background as something to be ashamed of, even scandalous. I’m no great advocate for the NIV; it’s just my biblical first love. But English-reading Bible students are so often divided and derided over which version they use.

Wikipedia lists 123 English Bible translations, or more, seeing as some are grouped under a single entry. I haven’t heard of a lot of those, and some sound like they are intended for a specific niche in the Bible-reading market. There are clear trends in that list. There are the ‘messianic’ versions, translated by/for Christians who are, or feel like they should be, Jewish. There are the translations that are desperate to be as literal as possible. There are translations linked to particular churches or ‘ministries’, and there are those that pride themselves on interdenominational cooperation. There are the paraphrases that attempt to get to the gist of the meaning, but sacrifice formal equivalence on the way.  There are versions that use a particular rendering of sacred names (Jehovah, Yahweh, YWH, Yeshua etc.). There are those that aim to use gender-inclusive language (like my second love, the NRSV). I’m sure that a lot of these Bibles are good, the fruit of hard labour, but I’m sure there are some that are plain awful too. I wonder if there is a special kind of Moses/God complex that drives a pastor/scholar to do a lone Bible translation: this one will be the God’s honest truth. Continue reading “Alphabet soup of Bibles”

Book review: The Left Hand of Darkness by Ursula Le Guin

This article was first published by cycads.

Left Hand of Darkness
Left Hand of Darkness

A few months ago, Alicia asked me why science fiction was such a boy thing and what is the point of the genre. I cobbled together an answer about science fiction being used to create a narrative space removed from the here and now into which pertinent questions and ideas can be tried out. Science fiction might not be science, but it does have an experimental edge. As for the boyish enchantment of the genre, I imagine that it has something to do with love of grand ideas and machines rather than human relationships and emotions. Then I remembered reading somewhere about women’s science fiction, and yet still feminist science fiction. A quick web search led us to Feminist SF, and I recommend a browse.

I have long been a fan of Ursula Le Guin, since reading her Wizard of Earthsea at primary school. I was enrapt by her bringing imagined cultures and worlds to life through her writing: a skill, I later learned, was informed by her understanding of anthropology. Quite apart from EarthseaThe Left Hand of Darkness is considered a cornerstone of feminist science fiction: not only does Le Guin conjure up a fascinating world in which to immerse the reader, she also asks us to think deeply about sex and gender. Continue reading “Book review: The Left Hand of Darkness by Ursula Le Guin”

Ad fontes of Christian humanism

I’ve recently updated my What page, so I thought I would also copy it here as a post for comment.

GarshuniAd fontes is a Latin phrase meaning ‘to the sources’, a favourite motto of Renaissance humanism. I am particularly thinking of Erasmus of Rotterdam with this phrase, recalling his invaluable biblical scholarship. Renaissance humanism both laid the groundwork for the Reformation and re-engaged with the writers of the early church.

The term ‘humanism’ is only applied retrospectively to this movement. The Oxford English Dictionary dates its earliest meaningful occurrence in the French humanisme of 1765, with the meaning of ‘love of humanity’, with a German reference to Humanismus from 1808 being used to describe the classical syllabus of the gelehrten Schulen (‘learned schools’, grammar schools). Our universities’ humanities divisions and faculties are named after this understanding of humanism. It didn’t take long for the term to acquire two more widely applied senses: the intellectual movement of the Renaissance and a philosophy oriented toward the human. There are a few sparse uses of the term ‘humanism’ to refer to a doctrine that Jesus Christ has a merely human nature (adoptionism, ebionitism and perhaps unitarianism), and Schiller used the term as a name for pragmatism; these are not my doctrines, nor my intended meaning. Continue reading “Ad fontes of Christian humanism”

Creationism eats itself, while theology seeks understanding

In the same way that aliens from outer space always choose to invade the United States, creationists also find themselves a happy home there. And, in the same way that now South Africa has its own blockbuster alien invasion (albeit with a quantum leap in social analysis beyond the unknowingly self-parodying Independence Day), the ID UFOs are coming for the rest of us.

The first line in Europe’s defence has unfortunately fallen to Prof. Ellen van Wolde, chair of Old Testament exegesis at Radboud University Nijmegen. The Torygraph went for the headline “God is not the Creator, claims academic: The notion of God as the Creator is wrong, claims a top academic, who believes the Bible has been wrongly translated for thousands of years”, which certainly talks up her research. Continue reading “Creationism eats itself, while theology seeks understanding”

A Love Supreme: Ba-dum, ba-dim

Saint John the Divine Sound Baptist
Saint John the Divine Sound Baptist

I’ve never been to San Francisco, but I already love two of the city’s churches. One of these is St John Will-I-AM Coltrane African Orthodox Church. I love A Love Supreme. It is the prayer of a troubled spirit through a musical genius.

The sound praise consists of the Coltrane Liturgy, which combines the Divine Liturgy of the African Orthodox Church, and the Twenty-third Psalm, with the melodies, harmonies and rhythms of Saint John Coltrane’s masterpiece: A Love Supreme.

The African Orthodox Church was founded in 1921 by Alexander McGuire, a Black Episcopalian rector who felt the need to found a Black Episcopalian church to escape the racism he encountered in the Episcopal Church. He received episcopal consecration at the hands of Joseph René Vilatte, a rather interesting character who had received his consecration in Sri Lanka from Syriac Orthodox bishops.

The Church of Saint John Will-I-AM Coltrane was founded in 1971 by Franzo King, who was consecrated in 1982. Archbishop Franzo and his wife Mother Marina had heard Trane play in 1965 and were deeply moved by the spirituality of that experience.

[youtube=http://www.youtube.com/watch?v=92T4DQqQApE]

Why I’m an Anglican

The main reason why I’m an Anglican is because I’m English, and being C of E is like a national default (at least it used to be, in the days before opting out of organised religion became the new default). That’s it, mundane and simple. As with so many things in life, the original reason for a decision is often pretty mundane. The reasoning and calculated arguments are added later. This is partly a natural evaluation that we do, but it is also an attempt not to look too stupid. We can go to great lengths to justify all sorts of decisions that, in truth, originated by whim of circumstance. Sometimes it’s liberating to be honest about our reasons. I chose my theological college because they served a nice cheeseboard when I visited, and I couldn’t afford the time or train fare to look elsewhere.

This is not to say that the later reasoning is a cover up. It can be, but it is still important to justify why we are where we are. I find this reasoning increasingly important as I find very good reasons not to be Anglican. I hate the Church of England’s ties with Establishment — Elizabeth Windsor as ‘Supreme Governor’, bishops sitting in the House of Lords, and the general societal superiority this tends to create (varieties of exceptionalism and classism). I hate its history of collusion with British empire building. I hate its lack of courage and self-knowledge and the blinkered pettiness it breeds. Continue reading “Why I’m an Anglican”

The Anglican Communion as imagined community

Frank Turner, Professor of History at Yale, has a wonderfully insightful article on the Anglican Communion at Episcopal Café. His thesis is that a group of Anglicans, mainly bishops, have sought to shape the various independent Anglican provinces into a global ecclesiastical community over the past two decades.

Turner calls Benedict Anderson’s concept of imagined communities into play here. The bare bones of Anderson’s theory is that a nation is a socially constructed community based on various presumptions of shared attributes: language, religion, skin colour, culture &c. The question it raises is why do I cheer on an athlete, whom I have never met and with whom I have little in common, at the Olympics just because her uniform says she is British? The question it raises is why it is considered a high ideal to die for ‘queen and country’.

Of course, social constructs are not unreal, but they are perceived realities: nationality is no absolute thing. It is fascinating seeing a ‘nation’ being built over the last score of years, but understanding the Anglican Communion as imagined community does much to help us understand the pressures it is under at this time.

Continue reading “The Anglican Communion as imagined community”