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Written by: Rhys Bezzant

Rhys Bezzant reviews Tom Frame’s latest on the Anglican Church.

A House Divided? The Quest for Unity within Anglicanism
Tom Frame
Acorn 2010
ISBN 9780908284924

I loved this book, or should I say books. Tom Frame’s interests range so widely. He guides us through discussions of ecclesiastical party politics, structural impediments to mission in Australia, contemporary forms of Christian mysticism, and the modernist atheist reaction to theologically anaemic expressions of faith. Each of the first three sections could have become a book in itself, and sometimes I was left hoping for more. Bringing these themes together sometimes felt a little contrived, especially the chapters on the Lucas–Tooth Scholars and the Moorhouse Lectures, with their appendices as lists of nominees, but two things made the book coherent: the thoughtful ecclesiology undergirding it, and the author’s life-story which framed the telling.

The book begins with an outline of positions held by evangelicals, Anglo-Catholics and liberal Anglicans within the Australian church, and the resulting tensions which can be seen not only in our country but across the Anglican Communion as well. Frame works hard at affirming what he can in each of these traditions, while pointing out their weaknesses and the ways in which they are culturally coloured. The section on evangelicalism was for me most stimulating. Frame takes as his launching pad the published views of Dean Phillip Jensen and his defence of Reformed Anglicanism. In response, Frame argues that Anglicanism has never seen itself as a confessional church, that the evangelical movement itself is more diverse than Jensen acknowledges, and that the wider church needs the contributions that evangelicals can provide.

I am not persuaded that Frame is entirely successful in his critique. We may not name the 39 Articles as a Confession, but approved by Convocations and Parliaments, they are indeed in Frame’s own words ‘Anglican formularies’ which prescribe ‘convictions and customs’ (page 26), and were subscribed not just by clergy but anyone wanting to graduate from a university (see also page 82). The idea that Evangelicals ought to remain within the Anglican church can also appear patronising: our tradition is seen as something valuable not on its own terms, but when it is used to slow down the church’s drift towards the ‘Liberal Protestant churches whose demise is only a matter of time’ (page 30). Of course the Evangelical movement is impacted by the culture in which it is housed, as missiologically committed movements get close to the ideas and practices of their neighbours, becoming like them to win some for Christ. We have often had our fingers burned by getting too close to the fire. Frame’s warning is timely, though naming evangelicals as a faction rather than a renewal movement, which its eighteenth century origins reflect and which is almost entirely neglected here, readies us for the model of ‘consensus Anglicanism’ which Frame himself espouses.

I agree with Frame that evangelicals need to work harder on ecclesiology. We resort with too much haste to pragmatic strategies and a revivalist mindset. We too quickly denigrate the nurturing value of sacraments, and conduct services without ‘any sense of reverence and awe’ (page 28) for the sake of contemporary connections. We take our model of leadership from worldly examples, and are strangely hesitant to map out consistently a theological vision for leaders, though the chapter on the episcopate suggests that it is not only evangelicals who are wedded to models which have little theological underpinning (page 156). We must reflect on the fact that our Gospel convictions are sometimes rejected because we have not lived lives worthy of the Gospel which we preach. However I am just not sure that the Lambeth Conference of 1930, for which Frame makes his ‘fulsome apology,’ adequately encapsulates my understanding of the heartbeat of Anglican life and witness: ‘an open Bible, a pastoral priesthood, a common worship, a standard of conduct consistent with that worship and a fearless love of truth’ (pages 104–105). Where is justification? Where are hearts strangely warmed? Where is anticipation of the joy of glory?

Frame’s chapters on synods, episcopacy, and diocese should be compulsory reading for anyone responsible for the institutional features of our corporate life. They breathe an imaginative air and give concrete expression to new ways of organising our ministry. Abolishing electoral synods and replacing them with diocesan-national Episcopal selection panels may sound crazy, but we need ideas like this to cast new visions of what could be (page 123). Frame’s own desire to relinquish his title as bishop, now that he works at St Mark’s Theological Centre in Canberra and not in episcopal ministry, gives his reflections on episcopacy a sharpness which is bracing: he argues that ‘the powers and discretion of the bishops must be devolved’ (page 141). Frame also argues for a radical redrawing of diocesan boundaries, and an openness to ‘cultural episcopacy,’ or the development of targeted ministries in government, business, or ethnic groups (page 156). In all this, he does not despise the institution, nor imagine that the church and the Kingdom are synonymous (page 171). He does however want the church to be ‘recklessly selfless when mission demands it’ (page 174)—a clarion call.
The section entitled ‘Then and Now’ is the least coherent. While there is much here to learn from, and the individual chapters give personal insights into Frame’s own formation, I kept asking myself what this particular tree had to contribute to the forest of the book. I found myself nodding when Frame spoke of Anglican captivity to political correctness and its promotion of ‘liberal democratic statism’ (page 192), and shouting ‘Amen’ when he described how pitifully we support and finance the theological training of our leaders, and so often in Australia mock intellectual leadership more generally (page 232). The chapter on William Ralph Inge’s contribution to Christian mysticism seemed to me to be out of place. Frame praised Inge’s commitment to experiential faith, and appreciation of the immediacy of knowledge of God (page 248), without giving due place to these very values amongst Anglican evangelicals, for whom they are nevertheless Christologically defined.

The final chapters of the book, functioning as one part mid-life crisis and two parts appeal for courage to learn again what it means to be the church in an aggressively secular culture, were reassuring. Frame’s encouragement to get on with the work of evangelism and apologetics and disciple-making was heartening, for he is searingly honest about the critical state in which the Anglican church in Australia finds itself. Our enslavement to money and status is almost as alarming as the growing intolerance towards the Christian vision of human flourishing. Though I suspect Frame is a little naïve in assuming that Anglicans will be able to develop a ‘coherent doctrine of the Church that can attract the conviction and allegiance of all theological traditions’ (page 268), I agree with him that mid-life is a time for ‘taking stock, reassessing and reviewing one’s life’ (page 256). We are as a church a middle aged institution, grown just a little too flabby and suddenly aware that we have to become more intentional in maintaining the vigour which once seemed so effortless. This book is a great health check, and a timely word.

And by the way, I wonder why the photo on the back cover has Frame wearing episcopal purple and a pectoral cross? After all his appeal to change our thinking about ministry structures and visions, this picture seemed an odd choice. We have so far to go.

Rhys Bezzant is Dean of Missional Leadership and a lecturer in Christian Thought at Ridley Melbourne.

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Written by: Julie-Anne Laird

Julie-Anne Laird offers us her first-timers’ impressions of a global evangelical gathering.

An eighteen-year-old girl got up the front to tell us all that her father had decided to go back to North Korea to tell all his friends and family about Jesus. She hadn’t heard from him for four years. She presumes that he is dead. She has that same burden for her country knowing it could cost her life. There was not a dry eye in the place.
A woman spoke of how her husband, a doctor, had been killed when trying to help the Afghani people with medical aid. Instead of being bitter or angry, she did nothing but praise Jesus.
A guy on my table had been imprisoned for his faith in a country I can’t mention. He had been separated from his family for four years, had lost his home and all his money, and was desperate to be united with his wife and four children. At the end of the week we discovered that while he was in prison all fifteen in the jail cell came to know Jesus through him!
A Muslim guy became a Christian and was a humiliation to his family. He kept on trying to love them and show them what God was like. His father, at this death bed,
said to him ‘I love the God you love, because he is a kind and generous God. But I cannot believe in your religion.’ And then he died.
You could not sit at Lausanne and not change. To see 4000 from all over the world, living for Jesus and worshipping Him together was just amazing. All week I kept on thinking about how if this was what heaven was like, then I cannot wait to get there! But more importantly I long for everyone to be there!
Being at Lausanne was an ­encouragement as well as a ­challenge. I felt more and more dissatisfied with where the Church is at in Australia and the West in general and wondered if fear has totally consumed us when it comes to talking about our faith to those around us. Admittedly it is socially not the right thing to talk about Jesus and people will slowly back away if you’re too enthusiastic (I’ve discovered!) but we do have the freedom to share the gospel. So the question for me was: Why are we so afraid to talk about our faith when we really don’t have anything to lose? Where has our passion and zeal gone for Jesus? Have we lost our first love or are we focused on other things or distracted by life? Have we given over to apathy and don’t have perseverance for the relationships around us? Or are we just so discouraged and have tried and tried to talk about our faith that we end up thinking that God doesn’t really work in people’s lives and have given up praying?
So for me, I came back from Lausanne with a renewed passion for prayer, a renewed passion to talk about my faith with everyone, and a passion to train up evangelists.
If you want an impressive evaluation of Lausanne have a read of Ian Langham’s blog. (http://ianlangham.wordpress.com/2010/10/26/15-things-worth-taking-home/)

Julie-Anne Laird is an evangelist extraordinaire with the Melbourne University Christian Union.

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Written by: Peter Adam

Peter Adam reports on lessons learned from Don Carson’s mission in Melbourne.

Ridley Melbourne was founded in 1910. As one of our Centenary Celebrations, we decided to run an evangelistic mission to Melbourne from 23–27 August.
We booked Don Carson four years ago. We brought together a loose coalition of churches and ministries to support the mission, to be run over five week night evenings, in one central city location, close to public transport and easy parking.
Each night Don spoke, and expounded a passage from John’s Gospel. Each talk stood alone, but the five talks also progressed through the Gospel.
Each evening we began with live music at 7:00 pm. People were welcomed at 7:30. Don was briefly interviewed, then we presented a pre-recorded interview with a believer. The musos sang, then there was a dramatised performance reading of the Bible passage.
Don spoke for 45 minutes, with the Bible passage on the screen behind him. People texted in questions during the talk, which were answered by Don afterwards.
Then we explained the response process and people filled in their cards. There was a final, familiar hymn like Amazing Grace, and the evening ended with advisors ready to talk with enquirers at 9:00 pm.
People from many churches—not just Anglican—came and brought friends. Here are the numbers from each night:

Read more: Let’s hear it for mass evangelism

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Written by: Phil Brown

Phillip Brown offers us a new resource to help answer atheists.

The most common objection raised by the New Atheists is that there is no sufficient proof that God exists and therefore no need to believe in Him. Behind this objection lies a problem relating to the nature of proof. The problem concerns the kind of proof that New Atheists are looking to find. For example, the Bible describes Jesus as the image of the invisible God (Colossians 1:15). What form of proof might Christians offer in support of this claim? Asking a Christian to provide proof of this would be like asking a person in the street to provide empirical evidence that yesterday exists. Even though both parties to the conversation would accept that yesterday exists, neither could prove it because it is the wrong type of proof that has been requested. The type of proof that a person might be willing to accept may not necessarily be the type that is available, because this will necessarily depend upon the nature of the thing being investigated. Excellent grounds for believing the truth of Christianity’s claims can be found in history, morality and its rich cultural heritage. None of these things amount to proof in a scientific sense,
but science is inadequate to establish the claim of the truth of the claim of Jesus Christ to be God.
Since the events of 11 September 2001, religious adherence has had an increasing vocal opponent labelled the ‘New Atheism’.(1) Whilst atheism in the past focused on abstract philosophical arguments, particularly those of a metaphysical discourse, the attacks of the New Atheism rely on metaphysics combined with philosophical ethics, pragmatic morality and scientific rationality, right up to anthropogenic extinction.(2) But are these rhetorically turbo-charged opinions actually logically viable? And, how should a Christian respond?
Early in 2010 the Melbourne Anglican Diocese established a committee to address this debate. Their research led them to seven common questions posed by the New Atheists and a brochure was produced to answer them.
1. Can you prove God exists?
2. Was the world created or did it evolve?
3. Doesn’t Christianity cause violence and wars?
4. Isn’t science the only reliable knowledge?
5. Doesn’t Christianity endorse slavery?
6. Is the God of the Bible a monster?
7. How can you believe in a God that allows evil and suffering?
This article begins with the brochure’s answer to the first question: Can you prove God exists?
The brochure is available on line at the General Synod web site and the Melbourne Anglican Diocese web site: www.melbourne.anglican.com.au

Phillip Brown was once a graduate student in philosophy, and is now the pastor in charge of St John Chrysostum, Brunswick West, Melbourne.

1. Victor J. Stenger, The New Atheism: Taking a stand for science and reason (Prometheus Books, 2009) pages 11–12. See also Tina Beattie, The New Atheists (Darton, Longman & Todd Ltd, 2007).
2. Ibid, page 17.

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Written by: Andrew Curnow

Andrew Curnow introduces the Diocese of Bendigo.

When Jesus had finished speaking, he said to Simon, ‘Put out into the deep water and let down your nets for a catch.’
This very evocative quote from our Lord comes from Luke 5 where Jesus calls the first disciples and lays down before them what was to become the mission of the Church. Two thousand years later it is the mission of the Diocese of Bendigo and just as it was for Jesus disciples, so it is for us who fish in the Diocese of Bendigo. We are called to ‘put out into deep water’.
What this has meant for me as Bishop in my leadership is that I have brought to the Diocese a deep passion for mission. I was deeply inspired some years ago by the work of missionary Bishop, Lesslie Newbigin, and the missiologist, David Bosch. In Transforming Mission (page 10) Bosch writes:

The missionary task is deep and broad.
The whole church bringing the whole gospel
to the whole world.

The Diocese of Bendigo covers about a third of Victoria. In Australian terms it is geographically manageable; being about seven hours long and five hours across. The Diocese begins about half-an-hour north of Melbourne at Mt Macedon. Bendigo is an hour-and-a-half from Melbourne. Eighty per cent of the Diocese is within an hour-and-a-half of Bendigo; the remaining twenty per cent is in the Mallee. Bendigo is a city of 100,000 people and the next biggest city is Mildura, five hours away to the north west.
There are 35 parishes and two affiliated congregations: the View Hill Fellowship and a Chinese Church, the House of True Light. The Parish of South East Bendigo is the largest Anglican parish in rural Victoria. The Diocese is diverse in terms of Anglican culture with every expression of Anglicanism to be found in the Diocese.
Enough of the geography! How is the Diocese being intentional about mission? The most significant strategy has been to get every parish and affiliated congregation to adopt a Mission Action Plan. The MAPS are based on the four Gospel values: Give, Grow, Teach and Serve.
For almost five years I have been encouraging parishes to work on one or two goals under each value and across the Diocese I believe we are beginning to bear fruit. In some parishes we are seeing the numbers of people attending Church grow.
Two other strategies I mention are the work of our Diocesan Board of Ministry. It has endorsed three forms of ordained ministry for deacons and priests:

Stipendiary Ministry (those in charge of parishes)
Ordained Local Ministry (supporting stipendiary ministry)
Ordained Pioneer Ministry (This is a more explicit ‘fishing’ or evangelistic ministry.)

The Ordained Pioneer Ministry focuses on work in the wider community, outside traditional church structures. We currently have five OPMs: three involved in community ministry, one in indigenous ministry, and one to Bendigo’s cycling community. This is a new and exciting initiative, but very early in its development.
The other strategy is Back to Church Sunday. Again this initiative is in its infancy, but based on experience in the UK I am deeply committed to embedding it in the life of the Diocese.
Lastly, as Bishop I see myself as a missionary. I am out there to encourage and equip our ministers, and at the same time, in any way I can, proclaim the Gospel of the Good News of Jesus! 

Right Reverend Andrew Curnow
Bishop of Bendigo
This email address is being protected from spambots. You need JavaScript enabled to view it.
Anglican Diocese of Bendigo
4 Myers Street, PO Box 2, Bendigo Victoria 3552
www.bendigoanglican.org.au

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Written by: Glenn Davies

Glenn Davies describes Cape Town’s closing session.

Technology was a major feature of Cape Town 2010. Technology was employed to facilitate preparation for the Congress as well as to enhance the experience of the Congress for participants with prepared videos, impromptu videos and vox pops, highlighting the many facets of Congress.
Free wireless internet usage was available to participants, including access to on-line feedback forms and bar-coded name tags for easy electronic identification.
However, the technology was not just limited to those who came to Cape Town. Seven hundred GlobaLink sites across 95 countries have been relaying the platform addresses to audiences scattered across the globe.
Unfortunately there were a few hiccups with the internet and GlobaLink relays, which were difficult to identify and we were asked to pray for those investigating the problems.
Our prayers were answered by a volunteer steward, who happened to be a highly qualified IT problem solver. Within an hour he had identified the problem and within three hours he had fixed it.
However, once these matters were remedied and the internet systems were working well, we were told that there has been more internet traffic during Lausanne III than during the World Cup held in South Africa three months ago!

Bible exposition

The Bible exposition from Ephesians 6:10–24 gave Ramez Atallah (Bible Society in Egypt) the opportunity to remind the participants that our war is not against flesh and blood, but against the principalities and powers. He cited the internet hacking as the work of the Evil One and the power of prayer as one of our weapons.
Although the exposition was not as strongly exegetical as other studies during the week, Atallah spoke passionately about our responsibility to put on the armour of God which contains the essential values, beliefs and resources that God has supplied.
He was complemented by his wife, Rebecca, who shared a story of the evangelisation and regeneration of the Mokattam Garbage Village in Cairo, where the poorest of the poor live in appalling conditions recycling garbage to eke out a living. Here a layman shared the gospel with his garbage man, who became a believer, and this began a chain reaction of gospel conversations with many nominal Christians becoming active in their faith, so much so that the Coptic Church decided to ordain the layman and establish a church building for them in their village.

The final closing session

It was a treat of music, dance, video and inspirational addresses! Lindsay Brown, the International Director of the Lausanne Movement gave a stirring address on 2 Corinthians 4:1–7 in the light of what we had heard and learned during the week, stressing integrity and privilege of preaching the glory of God through Christ, so that we do not lose heart.
Archbishop Henry Orombi presided over the gathering, but since he had lost his voice, Doug Birdsall, the Executive Chair of Lausanne, administered the sacrament—so effectively we had lay administration, but no one seemed to mind! The 250 voice choir and the 30 member orchestra lifted out spirits with songs of praise and adoration, which became a fitting closing ceremony for such a significant Congress, finishing as we began by singing ‘Crown him with many crowns’.
As we said our farewells, we recognised that we may never see again the members of our table groups and others we had met. We were reminded that some may lose their lives for the sake of Christ, as did one young man shortly after attending Lausanne II. While the joy of a heavenly reunion awaits us, there remains the challenge of finishing the task of reaching all people groups with the gospel of God’s grace with its offer of forgiveness and gift of eternal life through Jesus Christ.
It has been a rare privilege to gather with so many believers from so many countries and cultures, and diverse denominations, all united in our allegiance to the Lord Jesus Christ. While one can always quibble over some elements of the Congress (and I have), my assessment is that it will be seen as another landmark in world missions for reigniting, re-energising and recommitting Evangelicals to the Great Commission in the power of God’s Holy Spirit.

Glenn Davies is the Chairman of EFAC Australia. His Cape Town blog can found at: www.sydneyanglicans.net/ministry/evangelism/lausanne_the_final_day/