It’s been over a month since I’ve kept my Covid diary. The long weekend has afforded me a bit more time to write and reflect. Part of my thinking has revolved once again around the whole “location” controversy in the Church of England.
In my piece on worship location as adiaphoron (where I argued that the matter is ultimately non-essential), there were a couple of points that I didn’t get to discuss that I’d like to touch on briefly now.
On the term adiaphoron itself, I realise that this argument works from my perspective. I want to worship together, and yes in a church building, but the church building does not take pre-eminence at the moment. To refer to the location of worship as non-essential clearly fits with a more Reformed perspective. While I prefer to eschew labels in favour of substantive dialogue, they are useful heuristic tools. Laying my cards on the table, I would consider myself a liturgical reformed Anglican, which is probably massively redundant as the Reformed tradition within Anglicanism was liturgical to its core…In any case, I recognise that the term adiaphoron does not really work for Anglo-Catholic friends, for whom the location of worship isn’t an optional luxury or choice since the church building is a consecrated space in which the priest acts as representative of the people. So adiaphoron isn’t perhaps the best argument for bridge-building, I admit, even if it is true to my more Reformed convictions. (I suppose this would be a good point for me to outline my own ecclesiology but, perhaps cheekily, I’ll save that for another blog).
I also would like to have discussed the role of church buildings, sacred and domestic space and the persecuted church a bit more.
In terms of church buildings, I focussed on the role of aesthetics, but really I should have acknowledged the variety of roles a church building plays. As I found in my research whilst a research associate at Theos, a church building is often the hub of the community, functioning through a cafe or food bank or classroom as a rich source of social capital. Moreover, as noted above, the church building is also, in certain traditions, seen as holy space where worshippers connect with the throng of heaven throughout space and time.
As I outlined in my piece, I worship in just a such context currently and hugely appreciate this emphasis on sacred space and the historical rootedness and capaciousness of the Christian tradition. But while we’re talking about the communion of saints and the church catholic, what of those sisters and brothers who cannot worship in church buildings for fear of humiliation, persecution or death? OpenDoors has recorded many such cases, including this one from North India.
Closer to home, Stephen Holmes has provided a timely Baptist intervention, noting that Baptists in the seventeenth (and sometimes up until the nineteenth) century in England faced horrific persecution from Anglican clergy and bishops for non-conformism. As Holmes writes, Baptists frequently employed kitchen tables as eucharists and hidden pools for baptisms. The domestic setting for worship is part of the warp and weft of the ecclesial history of these isles and we would do well to consider this fact before denigrating “retreats to the kitchen”.
But thankfully, all of this now seems to be water under the bridge, as the house of bishops decided last week to allow priests to enter churches. This will be welcomed by, among others, a good number of my Anglo-Catholic brothers and sisters. I think it is right that there is now greater licence for those who wish to enter the church and it is good that bishops can no longer penalise or pressurise priests who want to enter their churches. It’s important that the hierarchy has also allowed for individual dioceses to emphasise that those who cannot enter their churches (whether for health reasons and the like) may continue to hold services from home.
To be honest, I’m just glad that the issue seems to have been resolved so that the peace is kept. I do worry, though, that deep fissures have appeared around this issue and may well resurface in the future. I was reminded in reading a fantastic blog by Iona Morphet, that the most important thing in all of this is to consider how we have these debates. To be clear, I think these discussions need to be had, and I do believe that a pandemic is a good time to have them. But let’s do so with gentleness and respect. On many occasions, we’ve fallen short of this standard, myself included.
Perhaps on this issue, as with others, we need to recapture the beauty of the Elizabethan Settlement which upholds the freedom of conscience for Reformed and Anglo-Catholic congregations (and others) alike. Settlement and compromise is a difficult thing to come to, but our future together depends on it.