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- Written by: Dale
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An Anglican History Part 2. The Church in the West before Augustine
[A fuller version of this article can be found here.]
In 312 Constantine adopted Christianity and in 324 became sole Emperor of the Roman empire.
Arianism and the Trinity
A dispute in Alexandria soon drew in the Emperor. A teacher in Alexandria called Arius said that the supreme God is one and that therefore Christ could not be eternal in the same way as God. His saying was, “There was when he was not.” Christ was not equal to the Father and had been created by the Father out of nothing, even though he was the highest of all God’s creatures.
Many in Alexandria supported him, but not the bishop. A council of bishops in Egypt condemned his teaching. The Emperor Constantine tried to stop this debate dividing the church and so causing trouble in the empire The Emperor called a Council at which he would preside – at Nicea
Read more: An Anglican History Part 2. The Church in the West before Augustine 3 July 11
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An Anglican History: Part 1. The Church in Britain before Augustine
Christians came to Britain from as early as 200AD. Some were traders and others were Roman soldiers. The first British martyr was Alban. He was a soldier who was converted after caring for a priest who was being persecuted. He later allowed the priest to escape and was killed himself. The traditional date of his death was thought to be about 304AD, in the time of the persecution under Diocletian, but recent research puts the date at 209 in the time of the Emperor Severus.
Although Augustine was the first Archbishop of Canterbury, a Celtic church had been in existence before Augustine arrived, and bishops from the church in Britain were present at the Council of Arles in 314.
In Ireland, especially, a strong intellectual life had been developing in monasteries.
Read more: An Anglican History: Part 1. The Church in Britain before Augustine 26 June 11
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The Spirit in Indonesia
Last weekend I was in Jakarta and met informally with some Indonesian church leaders. One described the difficulties of finding land and being able to build a centre for meetings and worship. Part of the difficulty was the high cost of land, part the difficulty of finding a location where the local residents would not object to the building. This particular church has been meeting for many years in a series of rented or borrowed buildings, moving from one to another and losing members each time they moved.
Another leader spoke about the peacefulness of the location of a theological college. Although set in the middle of a community of the majority faith, it nevertheless had good relations with its neighbours and continued its very valuable work unharmed so far.
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Who needs missionaries?
In a famous column in The Times in 2008 atheist Matthew Parris wrote “... I've become convinced of the enormous contribution that Christian evangelism makes in Africa...”. His article gives a number of examples in which he claims that it is not just Christian aid work, but the living faith of Christians that transforms lives. He concludes his article:
“Those who want Africa to walk tall amid 21st-century global competition must not kid themselves that providing the material means or even the knowhow that accompanies what we call development will make the change. A whole belief system must first be supplanted.
And I'm afraid it has to be supplanted by another. Removing Christian evangelism from the African equation may leave the continent at the mercy of a malign fusion of Nike, the witch doctor, the mobile phone and the machete.”
The issue has been debated for a long time.
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A church full of mandarins
I have just been eating a couple of mandarins given to us by our local mandarin grower whose wife told me that this particular mandarin tree only produced fruit every two years until recently. Until, that is, her husband, the mandarin grower, got to it with a pruning saw and cut it right back – to almost nothing. Since then it has been fruiting with enthusiasm – as an energetic mandarin tree should.
After meditating on these two mandarins, I wondered whether that would work with churches. But churches are not really like inanimate fruit trees, are they? Although Jesus did think his bunch of disciples was like the branches of a grape vine – that is similar isn’t it?
And he talked about cutting back the vine. Although he said there were two different kinds of cutting. The branches that produced no fruit were removed by his Father and burnt in the fire. The ones that did bear fruit were pruned so they could produce more.
A bit radical don’t you think?
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What is marriage?
“Mawwidge,” said the Very Impressive Clergyman in that great Romance about True Love, The Princess Bride, “Mawwidge, that bwessed state, that dweam wiffin a dweam ...” That is one view, although not one that the Evil Prince agreed with.
What about this: “’marriage’ means the union of a man and a woman to the exclusion of all others, voluntarily entered into for life.” Not very romantic, but from the Australian Marriage Act 1961. Although it forms the basis of all legal marriages conducted in Australia in the last 50 years this idea has been under revision for some time.
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Eulogies
As I write this I am preparing a eulogy for my father. I don’t like the term eulogy, although it has a good ancestry (Paul uses it in 2 Cor 1, and Ephesians 1 and so does Peter in 1 Peter 1). It sometimes sounds like whitewashing, especially at funerals. Sometimes they are just opportunities to talk about ourselves (I have heard some terrible ones).
But most of us want to say something about a friend or father who has died. Of course there are far too many things that could be said, and many that probably should not be said. Many are anecdotes, memories, recollections, views from different angles. In the same family people have different memories and views – sometimes radically different.
So what to say? And who to say it to?