Revisionist Anglican Priest gives up swearing for Lent

Progressive Anglican Priest, the Rev Chad Smiley announced to his stunned congregation at today’s Ash Wednesday Service that for the next forty Days he will no longer use foul language. Fr Chad was heard to have said:

I decided to actually read the Christian Scriptures today and I randomly turned to Ephesians 4:29 where some man named Paul wrote, “29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.” Since it is Lent I thought that I should give up my swearing for the next forty days since it is fitting for this Lenten occasion”.

He went on to reassure his very small congregation that his literal hermeneutic and doctrinaire attitude was only temporary and that after the forty days had ended, he would revert back to his usual practice of swearing, cussing and the general use of foul language and saying:

“A person can be genuinely Christian and on a personal faith journey without their narrative being based upon external authority. Our faith should be modern and progressive and that should be reflected linguistically by the language that we use”.

A small concerned minority in Fr Chad’s parish asked the obvious questions, “Since when is piety to Christ part-time? Since when is obeying Scripture limited to forty days out of three hundred and sixty-five?” So concerned were they that they contacted their Revisionist bishop and asked him those two questions, who promptly told them to “get stuffed”.

Giving up swearing was apparently not part of his Lenten discipline this year.



Be Perfect Therefore…

Bishop Julian Dobbs writes on holy living in the life of the Christian disciple as the season of Lent draws to a close.
In Matthew 5:48 our Lord Jesus Christ says, ” Be perfect, therefore, as your heavenly Father is perfect.” These are staggering words! Be perfect – is this possible? Jesus speaks of being perfect, having a single-minded holy passion, being complete. It is a tall order!
Committing to a life of holiness sets us on the path of living a disciplined life which will bring glory to God However, there is a sense in which many Christians in our modern world have dropped the holy in an attempt to present the

acceptable face of Christianity. We have in some ways allowed ourselves to be content with a life of moral mediocrity, with which neither we nor God are in any way pleased. The one lesson about holiness that emerges from the approximately 600 references to it in the Bible, is that holiness is not optional. Holiness is an integral part of the salvation package. Almighty God wants to save us from sin in every aspect. He calls every single Christian to a holy life. Bishop J.C. Ryle wrote, “There can be no conversion without consecration.”  We are all called to pursue holiness, no exceptions!

The Apostle Paul’s experience is important as we consider holiness. He sets it out and records it in his letter to the Philippians, he helps us to get to grips with some important aspects of this vitally important subject of Christian growth, or what is called in theological terms, sanctification.
In Philippians chapter three, the unmistakable imagery is that of the athletics track, and what stands out is that the life of holiness is a life of untiring effort and discipline.
In verse 12, Paul writes, “I press on.” In Greek, I pursue, I persecute. Verse 13, straining toward what is ahead. Verse 14, I press on. Self imposed discipline. A person does not become a winning athlete by listening to lectures or by watching race videos, or by reading manuals (they may do those things) however, they become successful through discipline, training and exertion.
When we consider holiness, there are two equally unsatisfactory wrong Biblical positions.
The first mistake is, I must do it all. The second mistake is, God does it all. Paul had struck the true balance earlier in Philippians 2 verses 12 and 13, where he demonstrates that the life of holiness is sometimes called a joint venture.
In Philippians 2:12, 13 he writes, “Work out your salvation with fear and trembling,  for it is God who works in you to will and to act in order to fulfill his good purpose. We re involved, together with God, in the pursuit of holiness.”
Christian author John White puts it well in his book on the Christian life, which he aptly entitles, “The Fight.” He writes, “Let there be no misunderstanding. Without God’s Spirit within, our efforts are futile. No good thing could spring from our corrupt and sinful hearts, but we’ve been redeemed and we’ve been sanctified. We’ve been set apart for God’s use. Let us then agree with God in the matter. Let us assume the whole armor of God and by miraculous strength, declare war on all that is evil within and without.”
As the season of Lent draws to a close this year, I encourage each of you to take up your cross daily and follow Christ, pursuing holiness and embracing the call of Christ to be perfect, therefore, as your Heavenly Father is perfect.

Bishop Julian Mark Dobbs is the Bishop of CANA East and has oversight of the clergy and congregations in the diocese. In addition, he is the Missionary Bishop of CANA and provides leadership to CANA’s ministry throughout North America. 

The Fire, Lord, Not the Junk Heap!

Great Article by Bishop Mark Lawrence

The famous radio personality and early pioneer of television, Arthur Godfrey, grew up in an era very different from today.  It was a time when a boy could wander down to the blacksmith shop on a lazy afternoon and watch the smithy work at his anvil and forge.  It was a favorite past time of the young Godfrey.  Sometimes he would watch the blacksmith sorting the scrap metal.  The man would pick up a piece of metal from a holding bin, turn it this way and that in his large hands, then either toss it into the fire to be softened and hammered into some useful tool, or thrown into a junk heap to be discarded.  From this experience Arthur forged a simple prayer which he used all his life.  Whenever seized by his own sense of sin or some personal moral failure he would pray—“The fire, Lord, not the junk-heap.”  It is a prayer that captures two essential dimensions of Ash Wednesday and Lent— a prayer for pardon and a prayer for purity.

Let’s take pardon first.

“Two men” said Jesus “went up to the Temple to pray, the one a Pharisee and the other a tax collector.”  So begins a parable appointed to be read in the daily office for Ash Wednesday—Luke 18:9-14.  At first blush it seems quite simple.  Most of us have heard it before; but if you read it again and again with the purpose of explaining it to others you may find, as I often have, it is a most disconcerting parable.   This is not two men just happening to drop by the synagogue or church around the same time to pray about a problem in their lives.  This is going up to the Temple for the evening sacrifice—the place of atonement.

The Pharisee prays “standing by himself;” the Tax Collector prays “standing far off.”

The Pharisee is definitely thinking about himself, his spiritual journey, how he’s doing (a very good practice after all)—and he rightly evaluates as he thinks of others, “There but for the grace of God go I.”  That is he is thankful he is not guilty of the sins of so many others—and for a moment God is addressed.   Yet, then a dangerous movement takes place.  His focus shifts.  Rather than continuing to look up to God his eyes look downward not merely upon the behavior of others but toward actual people—“even this tax-collector.”

Most of us know this long gaze cast at the other’s sin from the vantage point of our successes—however we may measure success or spiritual maturity—Bible reading, prayer, helping others, generosity, volunteerism, recycling, tolerance towards others beliefs, etc….  But suddenly with this gaze we find ourselves standing with the Pharisee and our spiritual or inner life like his turns sour.

This Pharisee despite all his religious striving (after all he fasts twice a week and gives 10% of his income—what priest would not want him in his congregation?) hasn’t an ounce of humility. Certainly he has a moral conscience.  It tells him “do this, don’t do that; this is right, this is wrong.”  But it seems to focus only on his behavior not towards his heart.  His conscience is like a plow that only scrapes along the surface of his soul.  Its blade has not dug deep enough to break up the hard ground of his self-righteousness.  He is a man who has forgotten his need for forgiveness; he seeks no communion with the Unseen because his eyes have grown weary with what they have seen; he has no desire to be something better because he is weary with what he is.  His is a religion that keeps him tied to surface needs.  If there has ever been a time he felt the lamb of the evening sacrifice was being slaughtered and cut for him—its blood spilled for his sin—it has long since been forgotten.  Just a little sprinkling of incense upon the coals of a side altar is sufficient for his insignificant trespasses….

His is the sort of religion found in many places today that allows a man to keep his self-righteousness — or a woman to keep her superiority over others – intact.  And that my friends is too often my problem too—so, frankly,  giving up chocolate, or meat or even an evening cocktail just doesn’t allow the blade of God’s plow to dig a deep enough furrow for true repentance or to receive through faith the needed forgiveness that yields a corresponding love for God and others. (Luke 7:40-50)

The tax collector’s prayer in contrast is disarming: “God, be merciful to me a sinner!”  He doesn’t look or ask for some divine process within his soul to make him right in the sight of God; he doesn’t even ask for God to make a right spirit within him; rather he looks only toward an act of God given on his behalf.  Yet this is the prayer that receives the sentence of justification pronounced by the One—who on the cross became the Lamb of the Sacrifice—who is himself both Priest and Victim. Jesus declared it was the Tax-collector, not the Pharisee who went home with his life right in the sight of God.  Martin Luther once counseled a troubled believer after his conscience had been convicted and forgiveness proclaimed, “You should not believe your conscience and your feelings more than the word which the Lord preaches to you….  This is the real strength to trust God when all your senses and reason speak otherwise; and to have greater confidence in Him than how you feel.”

And so here’s a good prayer for Ash Wednesday as we begin another Lenten season:

“God be merciful to me a sinner!”

So, then, what about Purity?

Is this not also a theme of Ash Wednesday?  Well, yes, and here too a text of Holy Scripture emerges from the day’s assigned liturgy:  Psalm 51.  This psalm which David prayed after Nathan preached the word that harrowed the king’s conscience and brought him to his knees was not a prayer that asked for pardon alone; the sense of pardon also brought a yearning for purity:

“Create in me a clean heart, O God

and renew a right spirit within me.

Cast me not away from your presence,

and take not your Holy Spirit from me.”

His pardoned and penitent heart seeks God’s grace for holiness, purity and transformation; for that which he does not have in himself, cannot give himself, and certainly does not deserve for himself.

The relationship in our lives between the prayer for pardon and the prayer for purity is akin to the relationship between justification and sanctification.  As the theologian, Donald Bloesch notes succinctly:  “Justification confers a new status whereas sanctification instills in man a new character.”

Ash Wednesday and Lent puts us in mind of our need for each.

While affirming the priority of the prayer for pardon (the tax collector’s prayer that looks to Christ’s justifying work on the cross); so also there is a place for the prayer for purity (the prayer of David for the sanctifying work of the Holy Spirit in our lives).

Both movements are found in Arthur Godfrey’s profound but simple prayer, “The fire, Lord, not the junk heap.”