Theses for a new reformation in the Anglican Communion

Posted on February 3, 2011 
Filed under Opinion

At his blog, Theological Theology, ACL President Mark Thompson contemplates “doing a Luther” for the Anglican Communion. Very helpful. He writes –

“Speaking prior to last week’s meeting of some of the Anglican Primates in Dublin, Bishop Mouneer Anis spoke of the need for a new reformation within the Anglican Communion. The failure of its current leadership to guard and proclaim the gospel, to live consistently according to the teaching of Scripture, and to discipline those who would undermine the faith and the godly lifestyle of Christians around the world, cannot go unchecked forever.

Of course we should recognise that faithful Anglicans around the world have attempted repeatedly to call the denomination back from the brink. In particular, the Global South and the Fellowship of Confessing Anglicans (arising from GAFCON in 2008) have been crystal clear in their stand for biblical truth and for integrity in our personal and corporate lives in line with the teaching of Scripture. Yet to this point their protest, and the message they have promoted so consistently, have been steadfastly ignored. Bureaucrats from the Anglican Communion Office (amongst whom the most notorious is Canon Kenneth Kearon) have ensured a distorted version of the facts reaches the world’s media and even the church press. The false shepherds continue to protect themselves at the expense of the people of God. And so the crisis goes on.  

Undoubtedly the trumpet calls from the Global South and the Jerusalem Declaration of June 2008 provide a basis for the kind of reformation Bishop Mouneer is calling for. These have not received anywhere near the attention they deserve. Even in Australia, where the General Synod resolved to encourage dioceses and parishes to study the Jerusalem Declaration (and also, in a separate resolution, the Anglican Covenant), attempts have been to make sure that consideration is framed in ways which ensure it will be dismissed as the sectarian ravings of a fundamentalist fringe group within the communion. Little or no attention will be given to the fact that those who met in Jerusalem in 2008 represented by far the majority of Anglicans worldwide.

I suspect nothing more is needed than the Jerusalem Declaration and the Thirty-nine Articles to which it refers. Here is a statement which, while certainly not perfect, forms a sound basis for authentic Anglican mission far into this century and beyond.

However, I was wondering what I would personally want to say if I was to follow the example of Martin Luther and nail theses for debate to the nearest church door. Of course, Luther had no idea he was igniting the Reformation when he wrote the 95 theses, while today Bishop Mouneer and many others are consciously and deliberately calling for a repeat performance. Those of us who long for vibrant evangelism, theological orthodoxy and personal godliness right across the entire Anglican Communion pray that God might take all of our feeble attempts to protest and proclaim, and use them to bring glory to his Son by the working of his Spirit.

So here is a shot at my top twelve (it is presumptuous enough to do this without attempting to get anywhere near ninety-five, and anyway each of mine is a little more long-winded than Luther’s and so should by rights be called ‘paragraphs’ rather than ‘theses’. However, they are like Luther’s in one respect: they are by no means comprehensive and by no means present an outline of a complete systematic theology. Rather, they are focussed on the current situation or, more precisely, on the theological issues underlying the current crisis):

If the Anglican Communion is to be reformed again it needs to be hear and heed these crucial truths:

  1. It is impossible to take Jesus seriously without taking the teaching of Scripture seriously. Faith in Christ entails acknowledging Christ’s Lordship. Submitting to Christ as Lord means being willing to conform our thinking and our behaviour to the words he has given us. Since he endorsed the Hebrew Old Testament (Lk 24:44) and appointed those whose mission produced the New Testament (Mtt 28:18–20; Acts 1:8), we cannot avoid the reality that faith in Christ manifests itself in obedience to the teaching of Scripture (Mtt. 7:24; Jms 1:22).
  2. The Spirit of God never leads people in ways contrary to the teaching of Scripture, which he has been instrumental in producing. Jesus’ promise of the Spirit to his disciples was not that the Spirit will lead the churches on from Scripture into truth which somehow supersedes it, but that he will ensure that Jesus’ words are heard until the end of the age (Jn 16:13–14). To pit the Spirit against the Scriptures is to fail to understand either.
  3. The most urgent and important need of every human being is to be reconciled to God. We are all naturally God’s enemies (Rms 5:10) with the result that we stand under the wrath of the God who loves us (Rms 1:18; Eph. 2:1–3). Our natural disposition is to insist on our own autonomy, to repeat the folly of the Garden of Eden where the goal was to determine right and wrong without reference to God and the word he had given (Gen. 3:4–6). If we are to be reconciled to God, then the consequences of our rebellion against him — our guilt, corruption, enslavement to sinful thinking and behaviour, and death — must all be dealt with in their entirety. A gospel which does not explain this most basic need is no gospel at all.
  4. The gospel which the Christian church proclaims is that Christ died for our sins in accordance with the Scriptures, that he was buried and was raised on the third day according to the Scriptures (1 Cor. 15:3–8). Christ was delivered up for our transgressions and was raised for our justification (Rms 4:25). This is the provision of the triune God whose determined love for the men and women he has made causes him to bear all the consequences of their sin and exhaust them (Eph. 2:4–7).
  5. The embrace of this salvation is only possible by the work of the Spirit transforming human hearts, bringing new life and creating faith (Jn 3:5–6; Rms 8:9–17; 1 Cor 12:3). Without such a work we all remain lost. No human effort will bring us within the orbit of Christ’s salvation, it is entirely a gift of grace to undeserving sinners (Eph. 2:8–9). We are justified by faith alone and this faith which is the instrument of our justification is produced in us by the Spirit (Rms 5:1; Gal. 5:5).
  6. To be forgiven, and so incorporated into the family of God, transforms the entirety of our lives. The gospel of Jesus Christ determines an entirely new set of priorities which shape life in the public square, in the workplace, in places of recreation and in our homes. There is no facet of life which stands beyond the claims of Christ’s lordship (Phil. 1:27; Col. 2:6–4:6; Eph. 4:1–6:9).
  7. While each of us continues to struggle with various forms of temptation, the continuing dynamic of the Christian life is one of repentance and faith (Mk 1:15; Acts 20:21; Heb. 6:1). Our orientation to sin, in whichever form it is expressed in each of us, is not what defines us and should not be given expression in our thoughts, words or actions. Once again it is the Spirit who has been given to us who enables us in this struggle: ‘the desires of the flesh are against the Spirit and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do’ (Gal. 5:17).
  8. We are not saved to a life of individualism, self-realisation, independence or autonomy. God has always been about saving a people for himself (Gen 12:2–3; Ex. 19:3–6; Jn 12:32; Rev. 5:9–10). Following Christ means serving others just as he has served us. This is why the local congregation is at the centre of God’s purposes. Here the life of service and love is lived out in relationship with others who have been saved by Christ and reaching out to those who are still lost. After all, it is the church — and not just individual Christians — which Christ presents to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish’ (Eph. 5:27).
  9. This is not to deny important responsibilities beyond the local congregation, responsibilities modelled at points even in the New Testament (e.g. Acts 15:1–35; 1 Cor. 16:1–4; 1 Thess. 1:6–8). Over the centuries, various institutional structures have been developed in order to support, resource and assist the faithful life and witness of the gathered people of God. Yet these must never become the focus of loyalty themselves nor must the unity of the Spirit be confused with a common institutional structure. The unity the Spirit brings is neither created nor preserved by institutional regulation. It arises out of a fellowship in the gospel (Phil. 1:5) which is maintained ‘in the bond of peace’ (Eph. 4:3). It is a unity of the faith and of the knowledge of the Son of God (Eph. 4:13) which cannot be separated from a unity of mind (Phil. 2:2; 1 Pet. 3:8). Denominations need to concerned with faithfulness to the gospel of Christ above any consideration of structural cohesion.
  10. Leadership amongst God’s people is first and foremost about fidelity to the gospel and a transparent, humble submission to the teaching of Scripture. There should be a mutual accountability of those set apart to serve the churches and those who follow their lead in the churches (Mtt. 23:8). Leaders who abandon the biblical gospel in teaching or lifestyle (ie a lifestyle either lived by them or endorsed by them and contrary to the teaching of Scripture), should be held to account and if they will not repent, be removed for the sake of the people they are meant to be serving in truth and faithfulness (Acts 20:29–31; 1 Tim. 1:18–20; Jude 3).
  11. The mission of Christ is the priority of Christ’s people. Amidst the myriad of demands made upon the resources of individual Christians, churches or denominations, those being conformed to the image of God’s Son share his concern to save the lost. Preeminently concerned to see lost men and women come to faith in Christ and grow to maturity in him, they will not let evangelism and discipleship be overshadowed by other worthwhile activity.
  12. A longstanding temptation facing the churches has been a longing for acceptance, a sense of respectability, and an acknowledgement by those with power or influence that they have a legitimate place in contemporary society. Such a temptation has often led to an accommodation to elements of the contemporary secular agenda. In all of this the words of Jesus are easily forgotten: ‘… because you are not of the world, but I chose you out of the world, therefore the world hates you’ (Jn 15:19; 17:14). The church will always be a despised minority in a world arraigned against God. Nevertheless, despite such opposition, even the power of death will not prevail against the church that Christ is building (Mtt. 16:18). Though we ought not to seek the animosity of the world, or indeed provoke it by our own arrogance or folly, we need to remember that vindication and legitimization will only come on the day we are invited to ‘enter the joy of our master’ (Mtt. 25:21, 23).

Well, it’s a start. Already I can see ways in which these statements might be improved to better reflect the teaching of Scripture and more directly face the issues Anglicans must urgently address. More important than agreeing to any particular form of the current protest, though, is the necessity of the protest itself. Global Anglicanism might as well be abandoned if it continues to refuse to be reformed according to the teaching of Scripture. The insipid, compromised inclusivism of so much of the Communion has no future anyway. It already stands under the judgment of God.

Luther famously began one of his 1520 treatises with ‘The time for silence is over; the time for speech has come.’ Let’s pray that many around the world won’t be afraid to speak and keep on speaking until repentance comes or the Lord returns.”

From Theological Theology.