Trajectory of the Church of England

Yet, many speak of the trajectory of the Church of England. Trajectory? The word implies an origin, a journey, and an ultimate point of arrival at some future time. It suggests we are not quite there yet, but are, nonetheless, a fair distance from the safety of the departure location. But what destination do they have in mind -- those that speak of a trajectory? If it is abandoning the authority of Scripture, leading to heresy, apostasy, and accommodation with the world, surely the Church of England has long arrived.

Many of our bishops and clergy have aeons ago ceased to believe in objective truth and absolute morality. What you think and believe is how you live and act. Denying the truth and authority of Scripture has led to their current thinking on human sexuality, gender, marriage, and relationships. There are already two different competing religions in the Church of England -- tenuously held together only by a common thread of history and a superficial resemblance in the language of religion. How much more like the world must the church become before we can say the projectile has finally reached the end of its trajectory?

Which pathway would you take?

Heroic efforts are being made by one side to construct an ecclesial structure which differentiates the orthodox from the revisionists in the Church of England. To what extent does 'structural differentiation' become 'structural separation' and to what extent does 'structural differentiation' become no more than 'good disagreement'? It is not difficult to foresee that to the degree 'structural differentiation' is permitted by church and secular authorities, it will be to the degree of the acrimony between the orthodox and revisionists (and both under the same failed trademark of 'the Church of England').

Potential leavers have been chastised for not thinking of their brethren who are either weakened in their ability to fight off heretical teachers and teachings in the church or for abandoning evangelical witness in the parish. That is, indeed, a very grave and serious charge needing deep and anguished reflection.

Those, especially leaders, who leave too hastily may need to review their theological understanding of the local church and its significance in the evangelism of the local community. Yet I do think that a misplaced loyalty to the parish church is as serious an error as a too individualistic understanding of the local church ('it's really about me as an individual and my needs and my spiritual welfare'). The church, if nothing else, ought to be a community of believers with a mutual responsibility for one another. Nonetheless, advantages and disadvantages apart, are we drawing the conclusion that no church outside a Church of England parish church can ever be used by God to reach the nation? Is God compelled to reside only in the Church of England?

I appreciate that, by the nature of the set-up of a local parish church, there are deep and abiding emotional bonds to it. Many decent church people find it impossible to imagine life outside the parish church. I've heard fellow orthodox believers who urge fellow church members to remain united and just 'focus on Jesus and serve the church'. But what would constitute the glue for true unity if not in God's word? Can there be true oneness when we have two parallel but overlapping religions in the Church of England?

There must surely come a point where we will have to choose obedience to God and our greater love for Him over all other concerns. Joshua challenged the people of Israel to '.... choose this day whom you will serve......but as for me and my house, we will serve the Lord' (Josh. 24:15). It is highly instructive that Jesus himself warns that 'whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me' (Matt.10:37). Has that point now arrived? This is for you to decide.

Infighting amongst conservative evangelicals

I use the word 'conservative' intentionally, not so much to distinguish between those who embrace 'complementarian', as opposed to those who hold 'egalitarian' views, but to distinguish between those who are orthodox from the pseudo-evangelicals (such as Inclusive [sic] evangelicals) who are rendering (I think intentionally) the term 'evangelical' meaningless and impotent. Ironically, it is the revisionists who are smugly united, whilst evangelicals are implacably divided.

I've read and heard of 'remainers' criticising potential 'leavers' for weakening their position in their avowed intent to stay and fight. On the other hand, I've also read and heard of folks excoriating remainers for not having any 'red lines' and living in Scriptural compromise. I would say 'let each man stand before God and make his appeal'; it's not for me to judge. Each must do what he or she feels is right, with the proviso that they remain faithful to Scripture.

Remainers and leavers have much in common. There is no need for interminable arguments and tensions between them. We can respect each other to the extent that we can joyfully work with each other in discipleship and evangelism, supporting each other's church ministries and outreach, and make our presence felt in society together. There is a Great Commission to fulfil -- genuine Christians make up but a small percentage of the nation's populace. There is a world to reach for Christ.
Why should not an orthodox Church of England minister or congregation work with fellow believers from the Anglican Network in Europe (with its two dioceses, the complementarian Anglican Mission in England, and the egalitarian Anglican Convocation Europe)? Or for that matter, with other orthodox believers in the Free Church of England or FIEC (Fellowship of Independent Evangelical Churches) and others?

All revolutions and schisms, by definition, are disruptive, messy, painful, and often inconclusive. Some who stay now (for many valid and good reasons) may well leave later. Others who leave now may well come back to a spiritually and theologically revived Church of England. We can be gracious with one another.

I am, therefore, rather relaxed about whether people leave or stay, provided they have thought and prayed and discussed with others the various options. Accepting the status quo without agonised reflection of the actions of the bishops of the Church of England is unacceptably perilous. What you do not want, however, is to remain (only to find your conscience seared and become spiritually ineffective in the Lord) or leave without much thought for those who will be savaged by 'wolves in sheep clothing' (and increasingly, 'wolves in wolves' clothing'). It is already exhausting fighting against the tide of secularism in church and society; indeed, the Devil never allows us the luxury of fighting one battle at a time (within and outside the church).

Sometimes we must take the path that is not to our instinctive liking or is a tougher choice than what we would prefer. The more difficult path is not one to shun. Not that the more difficult path means it's the right path! You take the more assiduous path only, and only, if it is necessary AND if it is accompanied by this inner sense of 'rightness' and 'wholesomeness' within you. This is, of course, hard to define but there is always a touch of the Holy Spirit pressing the right pressure points in our hearts and minds and souls and spirits, whether to reassure us or to challenge us.

In any case, remaining or leaving can both be difficult options. Leavers have the problem of where to go next, and how they would fit into new congregations with their hurts, anger, hopes and unfulfillable expectations. If it is a congregation leaving together, it must never be just to reproduce the 'same old, same old'. They must do a new thing -- a new way of being church -- and strive to be a renewed and potent force for evangelism. Merely leaving to lick one's wounds is not the best reason to leave.

A personal fear

Unlike the spiritual and theological titans who have pronounced on the matter, my apprehension is not about what they have written but what I know about myself. My fear is that I am more like Lot (than Abraham) who chose to 'pitch his tents near Sodom' (Gen. 23:12), despite knowing that 'the men of Sodom were wicked and were sinning greatly against the Lord'(Gen. 13:13). He felt far enough to feel safe from the allures of Sodom and its gross iniquity; he would, surely, be able to maintain his righteousness before God and still enjoy the fruit of Sodom's prosperity. But he was close enough to be drawn in slowly, imperceptibly, but inevitably, to feel at home living in their midst (Gen. 14:12). And then disaster! I do realise that Jesus did teach that we are to be 'in the world but not of the world' (John 17:15-16). But Lot had a choice, and he settled for complacency rather than maintaining a strong aversion to all that he knows is not pleasing to God.

I was reminded recently of the well-known analogy of a frog which will jump out if placed in boiling water but will be cooked to death if it is placed in cold water that is slowly heated. I am all too acutely aware of my own weakness; long-term accommodation with heresy and apostasy in my denomination will only blunt my theological acuity and sharpness. In myself, the many once a upon a time 'red lines' have gradually faded into a shade of pink, and has now turned into a shade of grey. I fear grey is becoming my 'new normal'.

What would you do?

You may be desperately needing to know what you ought to do. Well, 'ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened' (Matt. 7:7-8). Our gracious Lord desires to guide you and will guide you. It may be worth your while to consider the following:
• Seek wise counsel. Important decisions are best made in the company of the good and
true. 'Where there is no guidance, a people falls, but in an abundance of counsellors there is safety' (Prov.11:14). Be aware that 'the heart is deceitful above all things, and desperately sick; who can understand it?' (Jer. 17:9). We are at our creative best when we seek justification for every and any of our actions.
• Pray -- first pray, then pray, and then pray again! Alone with God, and with other
believers. 'For where two or three are gathered in my name, there am I among them' (Matt. 18:20).
• Be open to all options. Find out what they are. Our mental and emotional inertia tend to override our capacity for decision-making. We have already decided for the status quo when we don't decide proactively. We make a decision by not making any decision.
• Count the cost -- both of remaining and of leaving. This must include, but not rest decisively, on the financial implications. After all, '....my God will supply every need of yours according to his riches in glory in Christ Jesus' (Phil. 4:19). Note that the word is 'according to' not 'from' His riches. God is no man's debtor; He is more than able to provide for you. Your decision must, therefore, be anchored on obedience to God. Your spiritual welfare, and that of your family and congregation, may rest on your decision.
• Be conscious of a drift in your thinking pattern. Do you sense that you have begun to accept more readily what is going on in the Church of England? Or do you still react strongly, and instinctively, against the appalling theological absurdity and denseness coming from our bishops? Or have you begun to shrug things off and comfort yourself with 'that's the way it is'? Is your still Scripture and Holy Spirit sensitised heart beginning to tolerate Scriptural compromise just a little bit too unhesitatingly?

A final reflection

I am at an age where the glories of youth have long faded, and the years in front of me are numerically and qualitatively less than those which have flown so swiftly by. Yet I still recall the time when I first became a Christian in my homeland at the age of 17. My minister gave us youngsters (yes, I was one!) the advice that "when you are not sure, don't!" I understood him to be referring to activities or actions of a moral uncertainty and spiritual ambiguity.

Be sure that if you leave, you know why you are leaving, and that you ensure it is for a purpose grander than yourself -- the glory of God. If you remain, be sure you know why you are remaining, and that you ensure it is for a purpose grander than yourself -- the glory of God. When all is said and done, "he lives well who lives with one eye to the judgement." How shall I, on that great and fearsome day, answer the voice from that 'great white throne' (Rev. 20:11)? C.S. Lewis shrewdly observed that "all that is not eternal is eternally useless."

Do what you feel you must, otherwise 'sin is crouching at your door' (Gen. 4:7). If for now you decide to stay, stay! And fight apostasy with all your heart. But as you do so, spare a thought for those who, in conscience, feel compelled to leave. If you decide to go, go! Do a new thing for the Lord. But as you do so spare a thought for those left behind. Pray for each other with all fervency.

Finally, 'God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea,
though its waters roar and foam, though the mountains tremble at its swelling' (Psalm 46:1-3).

Dr Chik Kaw Tan is a former member of General Synod and a trustee of Anglican Mainstream