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But before long, they retired or died, and the office was filled by someone who did believe. This was an occasional aberration of faith, not a structural flaw of fatal proportions. But one day, you get a rich tenant on the ground floor beneath you, and he has aspirations to build a large underground swimming pool and car park. He is rather quieter and muffles his pneumatic drills. The noise is no longer a problem.
There are no reinforced steel girders,- he has undermined your foundation and very soon this whole block of flats will collapse. He refuses to change his plans. The lack of noise and temporary unpleasantness gave no indication of how serious the problem was about to become. No representation to the management committee was in a position to make the building any safer.
You have to leave, or it will fall about your head.
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We have had heretical bishops who have disbelieved in aspects of the creed, who have come and gone. When things go wrong in the Church it is usually about sex, money, power or alcohol. But the three other elements we will be troubled by.
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This will take us on to the misuse of power to enforce these patterns on orthodox Anglicans, and the consequent struggle over the control of the way in which our own money is used against us to promote a pseudo Christianity that we never believe in nor can support. In the New Testament, the Greek world for judgement is Krisis, from where we get our word crisis. When Jesus warns humanity of the judgement to come, the word we have in St Matthew We ourselves have come to a time of crisis, both in the Church and in our culture.
The Christian ethics that have held our society together for hundreds of years have been subverted — in both social and cultural theory and practice. Our culture is in pursuit of pleasure and gratification, which are its gods, and has given itself licence to ignore the Judaeo-Christian foundations on which it was built.
Marriage, over the millennia within the Judaeo-Christian communities has been held holy, honoured and practised as being between one man and one woman, for the procreation of children. It is being changed across the world to accommodate same-sex intimacies and to become the vehicle for designer children — children who are biologically conceived by a mother and father, in order to be removed from them and augment a different relationship. We know as we look back in history that when the Church distorts, ignores or undermines the Bible, which is the umbilical cord through which the life of God flows into the Church, we can find ourselves in the most serious predicament.
In particular in the whole movement towards the legitimisation of gay practice and the redefinition of marriage away from one man and one woman. There are, of course, times when good disagreement can and should take place. But how can you disagree well about something that is forbidden in Scripture and the whole of orthodox Christian experience — which we call tradition?
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How might we explain how quickly secular ideas have overwritten the conviction of the Christian world. A helpful and perhaps memorable analysis is to identify that might be described as the religion of TED- a religiosity that has filled the vacuum in post Christian culture. It stands for: therapeutic ethical deism. Here is how these three components of spirituality come together:.
The God of the Bible offers us affirmation and unconditional love, but mercy is intended to lead to repentance. The primary goal is not feeling good about ourselves. He calls us not so much to be nice, as to forgive those who wound us, without limit, dying to self interest in the most extreme way. It happens when you let go of the Holy Scriptures, when you give preference to secular, contemporary, cultural fashion over the living word of God. In giving up on the pattern of relationship between men and women and the invitation to sexual continence that the New Testament calls us to, the Church of England detaches itself from the blessing and the enabling of God.
Tempting though it is to turn this into a theological lecture on Blake and Lewis, what we need to know for our purposes, is that Lewis believed there are times when you can only access the Kingdom of heaven by repenting — turning round. Blake was for experimenting with morality as a method of finding your way assimilating the preferences of contemporary culture. Lewis thought the New Testament taught the opposite.
He said that faith was rather like mathematics in that once you had gone wrong, the only way to get to the right ending was to go back to wherever it was you went wrong, put it right and start again. Faced with what we do as a church when we have to choose between assimilating what our culture prefers or being faithful to Scripture, Lewis reminds us that we have to repent, find a metanoia, a change of mental map, and go back to get it right.
The lure of what the Church often calls heresy, it that there is so much that is appealing and right in it.
America , November 9, When the Christian bakers in Northern Ireland refused to promote gay weddings with their cakes, it was the Equality Commission that took them to court. There is a vision for a new heaven and a new earth in the Scriptures, where the powerful no longer oppress the weak.
The Lion lies down with the lamb. Heaven is a form of spiritual utopia. But some idealists felt that this was too long to wait and we needed a bit of heaven on earth now. What was needed to end the oppression of the weak by the powerful was an insistence on the equal worth of all people irrespective of their social status or economic power. Surely this equality of worth should challenge the inequality of social oppression?
Early atheists borrowed the idea of equality, and came to the conclusion it was the role of the state to bring in peace, equality and justice — by compulsion if necessary. We might look at how this politicizing of equality in or by the state worked out. The French Revolution and Russian revolution in were the prime examples of state imposed equality. The death toll in France was over , — but in Russia much worse. As you already know the death toll under Stalin alone was about 11 million in Russia.
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Do these figures matter? They warn us that the forcible imposition of equality by the state is a dangerous and violent business.
They remind us that it should come as no great surprise that Jesus was so very wary of the politicizing of his role as Messiah. They warn us of what happens when you try to impose a version of the Kingdom of heaven, namely the pursuit and enforcement of equality, by political — rather than spiritual — means.
Communism saw itself as a politicization of Judaeo-Christian values. Social ethics without the metaphysics. What was interesting about the way in which these states that set out to impose equality on people was the way they turned so energetically against the Church, setting out to persecute or eradicate it.
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But as we know the economic foundations of Communism collapsed. It was as if quest for equality disengaged from economics, and attached itself instead to our secular culture. It is very hard to explain exactly how this new project has attached itself to our Western culture. Some people have described it as a meme — an idea that almost has a life of its own that finds people to host it.
The meme sounds surprisingly like a demon, or an evil spirit, as they are described in the New Testament. But whatever we call it, this quest for equality turns on the Church and Christian witness with what feels like a determined antipathy. And there are two areas in which the quest for equality has set its face against the Church and they are feminism and the pursuit of gay marriage.
Perhaps it should be no great surprise that, in a culture which has progressively sexualized itself, the heresies of the day would express themselves in terms of a distortion of the Biblical picture for sexual expression and gender relations. We have had so many years of being bombarded by feminism that it has become a wholly normal part of our outlook. Of course there are varieties of feminism.
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Academics write about four waves of feminism — the beginnings being in the late s, then the s, the s and now. So feminism can mean different things, some constructive and some damaging. It is clearly good that injustice and unfairness be challenged and changed, but less good that the ancient struggle of difference between the sexes becomes a war of attrition. But ending injustice is not the same as enforcing equality. They are two very different projects. And the problem we face is one that takes place when you use the tools of power to interpret theology. Cultural Marxism looks through the lens of power.
Everything is judged in terms of power relations. But theology is not about power — it is about Love and they are two different languages. The difficulty we face is having brought the tools of power relations to the language of Love. How does this affect the Church?