women’s priestly and episcopal ministry but then failed to make provision that properly reflected the nature of that doubt’ [202]. A Code would end the period of reception, provide


nothing for those who hold to the Historic Episcopate (that forgoten fourth part of the Lambeth Quadrilateral), and be ‘completely inconsistent with any claim that there remained two acceptable views as to the women’s priestly and episcopal ministry in the Church of England’ [202]. But notwithstanding how we would see it, might the current proposal upon the table, in the name of the Archdeacon of Lewisham, as set out in the Revision Commitee’s report, be a way of squaring the circle for those who remain? No, it would not. Even expressions


Archbishop Rowan’s Paschal Leter. Relations with the secular world may now be less cordial


as Dame Mary Tanner so eloquently reminded us last month, this understanding of reception is a serious enterprise


of goodwill cannot mitigate the consequences of breaking a promise. It does not much mater whether it is a deliberate reneging on former undertakings, or whether it is ‘part of a dynamic due process’, it will affect the life of the Church of England, far beyond the loss of its traditional, orthodox members. If the Church of England cannot make a promise or


is unable to keep its promises (again, it does not mater which), it would have to withdraw from all participation in ecumenical dialogues. If it cannot stand by its doctrinal statements, it cannot stand by any agreed statement with any other Communion – rather ironic in the light of


T


his is especially for readers who are married or may be about to marry. The sacrament of marriage creates a new way of being. The joining of a man and a woman into one flesh is a sign of the ‘unity betwixt Christ and his Church’, the Church which is his bride and his body. Apart from this mystical union there is no deeper all-encompassing bond in human relationships. Despite this self-evident reality, it never ceases to amaze me how many couples do not consider the implications of marriage for their prayer life and even their rule of life. There are, of


course, many


complications – it is quite usual for a believer to be married to a non- believer.


Sometimes one half of a


marriage clings on to the faith and a spiritual life in a context of indifference or even antagonism. If this is your own situation you may find it helpful to read 1 Corinthians 7.12–14. Here St Paul is teaching that the marriage bond can be a means of sanctification – in a loving married relationship it is quite possible for the non-believer to be caught up within the grace of God by the prayer and discipleship of one half of the whole.


6 ■ newdirections ■ July 2010


than they once were, nevertheless they remain foundational to the existence and self-understanding of the Church of England. Could bishops still sit in the House of Lords, could bishops and dioceses talk to the local communities in the care of their parish churches with any authority, if they have so publicly and formally broken a promise to their own members? One may care nothing for Anglo-Catholics, but to break faith with one group is to signal a potential break with any other group in the future.


possible answer is to show that, A


somehow, what is offered is not the breaking of a promise. Te ‘traditional catholics’ have put forward a proposal that makes the least change to the Church’s existing structures, that does not discriminate against a woman bishop because she is a woman, that would maintain the integrity of the CofE. Any other solution carries the burden of proof that it will not compromise the Church of England’s capacity to remain true to its word. In the end it does not mater what we, the minority,


believe, say or think. Tis is a mater of integrity. Forget the politics, put aside the rhetoric, but save the honour of the Church of England. ND


Ghostly Counsel


Nuptial prayer Andy Hawes is Warden of


Edenham Regional Retreat House There are also Christian marriages of


mixed traditions, and in these situations faith and spirituality have a crucial role to play in every aspect of building marriage and family. All that being said, it is far easier when both husband and wife share the same faith in the same tradition and denomination. If this is your own situation, be thankful. In marriages that are blessed in this


way, couples sometimes fail to capitalize on the enormous gifts open to them by their life together in Christ. Many couples would never consider praying together. This may be, as one person explained to me, because ‘my experience of God in prayer is so personal I cannot share it’. There is a valid perspective here and it is in accordance with Jesus’ teaching about


the prerequisite of prayer ‘in your own room, behind closed doors’. There are, however, other aspects of


prayer, particularly intercession, that are best shared by two, rather than being an individual exercise. Some couples pray the offices together and although this sounds vaguely monastic it is entirely in tune with the aspiration of all Christians that their home should be ‘a workshop of the soul’ and that marriage is in itself a ‘religious life’ bound by solemn vows. Marriage also provides a relationship of mutual love and service, and also of restraint and self-discipline, that are the raw material for the making of saints. A Christian marriage opens up the


wonderful possibilities of ministry and witness to the wider family and community and God knows that is needed in our society. All of us who are married should reflect on the fact that we are living a sacramental life and as such are channels for God’s healing grace in his wounded and yet beloved creation. Marriage is not a possession but a gift of God, and each day we must ask for guidance and the help of the Holy Spirit that it should be used to further the Kingdom and give him glory.


Church breaking


cannot survive promises. Te by only


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