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Written by: Jeff Hunt

If God, Then What?
Wondering Aloud About Truth, Origins and Redemption
Andrew Wilson
IVP, 2012

In jaunty, full caps font the testimonials on the back cover of If God, Then What? declare it to be ‘a real page-turner’ and ‘powerful, compelling stuff’. You can’t blame the publishers for wanting to talk it up, but I couldn’t help but feel this would be a classic case of overpromising and underdelivering. How on earth would a book on apologetics manage to be ‘dazzingly good’ when dealing with stale, academic topics like epistemology and cosmology? Thankfully, it’s everything the cover boasts and more. The prologue begins: ‘I’ve only been in trouble with the law three times, and each time it has been in America.’ (p. 10). Wilson has a way of story-telling that draws you in and propels you forward. The book feels conversational, but not annoyingly so, since he’s not so much trying to chat to the reader as he is wondering aloud to himself. It’s a refreshing and disarming technique.

For example, in dealing with epistemology (the study of the nature and scope of human knowledge), Wilson doesn’t mention the term, instead he tells an hilarious anecdote about a home intruder that introduces his reflection:

‘A little while back, I was thinking this stuff through, and so I did a thought-experiment to see how it worked in practice, and wrote it all down. The thought-experiment was this: how do I know that I ate cornflakes for breakfast this morning.’

By addressing fundamentalism and epistemology in the first two chapters, If God, Then What? positions the reader simply to be open-minded about what follows as the book tackles topics including the existence of God, the human mind, the ‘problem’ of miracles and the reality of evil and death. Of course, Wilson doesn’t make the journey that joyless; the chapters have titles like ‘Galactic roulette’ and ‘A hornet in the icing’. It’s fun, pleasurable reading that deals with huge topics in a quaint, identifiably British manner. I loved it. Wilson’s writing is easy and accessible but avoids being reductionistic, and he often digresses to discuss objections or present alternative explanations in their best possible light. His arguments therefore feel robust, and reasonable, and not easily dismissed.

Despite all the advantages of Wilson’s method and style, it’s worth considering what the book doesn’t do. While God in his kindness may achieve this, it doesn’t aim to convert anyone. Its more modest goal seems to be to open readers up to the possibility of God and that he might have done something incredible and redeeming for our world. As such, it doesn’t ever appeal to the authority of the Bible or even mention it. In this sense it fails to give readers an encounter with Jesus through God’s word. It’s also true that Wilson’s chatty, thinking-aloud device works better for the philosophical topics in chapter 1-5 than when he turns to the theological topics of sin and redemption. Somehow the truths of the gospel are too specific to just reasonably wonder your way to. Who would imagine the cross and resurrection, for example?

Nevertheless, I think this book fulfils a crucial function in the overall task of sharing the gospel. I found myself thinking of several friends who would not easily agree to read the Bible with me, but who might be willing to read If God, Then What? And if they did, I think they’d be disarmed and confronted, and perhaps moved to consider the possibility of redemption. As an ice-breaker for the sceptical, it’s the best I could imagine. I think it achieves this because it has a real sense of discovery, as if Wilson expects the reader to be changed as they think these topics through. You get a sense of what the book feels like in Wilson’s own summary of the experience in the final chapter:

‘Writing this book has been something of a journey for me, literally as well as metaphorically… I peered into glass cases in Dublin, read academic tomes on first-century history in Oxford and Cambridge, reflected on what was wrong with the world in Zimbabwe, and daydreamed about what a redeemed earth might look like in Samoa, Tuscany and New Zealand’ (pp. 152-3)

You really do end up feeling as though you’ve travelled the world with your friend Andrew and stayed up late having conversations with him about life, the universe and everything. Ultimately, I’d love to introduce my friends to Jesus, but I can see how it could help if they chatted with Andrew first.
Jeff Hunt, WA

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Written by: Michelle Underwood

Uncomfortable:
The Awkward and Essential Challenge of Christian Community
Brett McCracken
Crossway, 2017

It’s always Christians who make me want to give up the faith. The dumb, embarrassing things they do. Twee women’s evangelistic craft nights. Still singing songs that should have been left in the 1970s. International Roast as the standard morning tea fare. If you can think of similar experiences and cringe, then this book Uncomfortable by Brett McCracken is for you. I thoroughly enjoyed this book. It is easy to read, gospel focused, culturally astute, biblically faithful, personally challenging and funny. You don’t get that combination very often in a Christian book, let alone a book about church, which is what this is. I was so excited I could barely put it down.

Uncomfortable is one of a wave of books that are trying to help Christians live in a post-Christian world. McCracken sees the answer in committing to your local church, no matter how uncomfortable and challenging that may be. His thesis is that the church is uncomfortable for a reason—it is God’s plan to place us in communities where we do the hard work of ‘doing hard things, embracing hard truths and doing life with hard people for the sake and glory of the One who did the hardest thing’. (p26) Church may be weird, but that’s a good thing. As McCracken says,

‘The Western world doesn’t need a more muddled, confused “I love Jesus but not the church” Christianity made up of a million different opinions and to-each-his-own permutations. Rather, it needs a true, unified, and eloquent witness to the distinctly alternative vision of life that Jesus offers. And this will only come with a renewed commitment to the local church in all of its uncomfortable but life-giving glory.’ (p.37)

Instead of being like the culture around us, this book calls Christians to ‘debunk and destroy the toxic consumerist approach to church’ and be willing to commit to ‘the nearest non-heretical, Bible-believing church where we could grow and serve—and where Jesus is the hero—however uncomfortable it may be.’ (p.25) I think every Christian should read it.

The book starts with an outline of the author’s dream church. I found myself agreeing with every sentence. It went on for pages. I was constructing in my head a brilliant church with fantastic, purpose built spaces, wonderful music (just my taste) and super encouraging Christians connecting well with the local community. And then he explodes this fantasy by saying this is exactly what we cannot be doing. This consumerist mindset has infiltrated the way we approach church and it is poison. If we always approach church through the lens of wishing this or that were different, or longing for a church that ‘gets me’ or ‘meets me where I’m at’ we’ll never commit anywhere (or, Protestants that we are, we’ll just start our own church). But church shouldn’t be about being perfectly understood and met in our comfort zone; it should be about understanding God more, and meeting him where HE is. (p.24) I was soundly rebuked. And hooked.

Each chapter of the book explores an uncomfortable aspect of church, starting with the gospel. He explores the ‘foolishness of the cross’ (1 Corinthians 1:18-23) and how the Christian message has always been offensive to our pride and what we think redemption should look like. He speaks passionately about how ‘Christianity is not about “your best life now”. It’s about following Christ’s example who “came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). It’s about commitment rather than consumerism; finding ways to serve rather than desiring to be served; filling a need rather than finding a niche’ (p.50) It’s a message we all need to be reminded of. He goes onto explore the uncomfortable but essential process of pursuing holiness and not settling for mere authenticity. He talks about the importance of holding onto uncomfortable truths such as a biblical sexual ethic, the reality of hell, the idea that the universe was created ‘and any number of other unfashionable things’. He speaks about uncomfortable Christ-like love that doesn’t just look like the passivity of niceness or tolerance. He has chapters on uncomfortable mission, uncomfortable people, uncomfortable diversity, uncomfortable worship, uncomfortable authority and uncomfortable unity. All these chapters support his idea that ‘the church that will change your life is the one that challenges you to grow rather than affirms you as you are. The church that will change the world is the one that provides a refreshing alternative to, rather than an uncritical affirmation of, the way things are’ (p.188). Indeed.

There are so many funny lines in this book. ‘Every time we sing the praise chorus refrain for the SIXTY-SEVENTH TIME as if in the Hillsong equivalent of Groundhog Day…’ (p.191) made me choke with laughter until my coffee was pouring out of my nose. It’s the delight of the self-depreciating in-joke that only Christians can appreciate (without being mean, crude or sarcastic) that makes the book so enjoyable to read.

One chapter which made me rather uncomfortable was his chapter on the Holy Spirit, ‘the Uncomfortable Comforter’. He challenges ‘charismatic-skeptics’ (such as myself) to see that ‘the unpredictable and often uncomfortable work of the Comforter need not be feared or avoided’. (p.96). What he thinks this work of the Comforter consists of though, is the problem. But I weirdly quite enjoyed the uncomfortable experience of reading this chapter, as it did what I presume McCracken wanted me to do – to be challenged, to go back to the Bible, think hard and wrestle and pray. I was living out the thesis of the book while reading it. Read the book and see what you think.

The conclusion is hopeful, beautiful and inspiring. He encourages Christians to see that to live the uncomfortable life together for the sake of Christ is worth it in the end:

‘We are, mysteriously, part of a cosmic plan God has eternally known. And we have an eternal inheritance. The discomfort we endure in this life as a peculiar people will be a blip in the timeline of our infinite history. We will at last be the perfect church we presently long for; the unblemished bride at an unimaginable wedding feast. The dream will be real.’ (p.191)
Michelle Underwood, WA

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Written by: Anthony Nichols

The Bible in Australia
A Cultural History
Meredith Lake
University of NSW Press, 2018.

Meredith Lake has provided a fascinating and authoritative account of how the Bible, in the hands of preachers, immigrants, suffragists, unionists, politicians, writers, artists and indigenous Australians, has played a contested but highly significant role in the nation’s history. Her opening allusion to the Bra Boy’s tattoo arrests the reader and illustrates how, in twenty-first century Australia, the Bible still ‘floats in fragments across the surface of the popular consciousness’. She then retraces the ebb and flow of Australian culture: the arrival of the First Fleet and the tragic encounter with indigenous people; Federation and the ascendancy of civic Protestant nationalism and White Australia; the 1950s—presided over by Prime Minister Robert Menzies, for whom the Bible defined the Australian people. This culminated in the remarkable 1959 Billy Graham Crusade’s interdenominational meetings attended by over three million people, while a broader radio audience heard his trademark ‘The Bible says’.

However, the cultural revolution of the sixties was reflected in the media landscape, public schools, and growing multi-culturalism. Television soon eclipsed reading as a leisure activity. Church decline, especially in the British-origin Protestant denominations, accelerated shrinking Biblical literacy. Roman Catholic numbers, however, boosted by immigration, have been more stable and now comprise the largest Christian denomination. New migrant groups such as Korean and Chinese, have bucked the trend of declining church affiliation. Pentecostal churches, led by Hillsong, attract a younger generation and have planted over a thousand congregations. Nevertheless, survey comparisons suggest that the proportion of regular Bible readers has dropped by more than 75% since the sixties.

Biblical literacy is also seen to have plunged because Bible reading has disappeared from radio and from public schools. NSW schools are the exception. Lake does not attempt to analyse possible reasons (In fact she seems studiously to avoid any mention of the Diocese of Sydney or Moore College). She does make the telling comment that in the same-sex marriage postal survey debates, the Australian Christian Lobby preferred the terminology of rights and values rather than the language of the Bible.

The book’s attention to the plight of Indigenous Australia is comprehensive, drawing heavily, but not exclusively, on John Harris’ magisterial One Blood. One question not addressed is: Why were colonial relationships with Aboriginal peoples so disastrous, given the different story in the case of Maori and Pacific Islander peoples?

One lesson this reader did learn is that the Bible played a key role in nourishing the cause of Federation—an achievement which now we do not even commemorate, but which was by no means a foregone conclusion. Both before and after 1901, the Bible was cited profusely in debates by both believers and non-believers. In Lake’s words, ‘The Bible stretched like a canopy above the forest of Federal feeling’.

In summary, Lake argues convincingly that, while current levels of Biblical literacy are at an all-time low, the Bible has a powerful history in Australia. ‘In various cultural and theological guises, it has informed efforts to educate the young, to extend the franchise, to meet the challenges of poverty. It has been applied to the formation of trade unions, schools and charities, as well as all manner of religious institutions. In the hands of indigenous Christians, the Bible has nourished movements for justice, for land rights, and for recognition and reconciliation’ (p.365).
Anthony H. Nichols, WA.

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Written by: Peter Brain

Bishop Peter Brain ministers in Perth, WA and beyond.

Yet I hold this against you: You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first.’ Revelation 2:4-5

In this thematic study I hope we can reflect on these awful, and unexpected words of rebuke from our Risen Lord. There are a number of contexts that we need to conside. These include: first, our Lord’s words from Matthew 24:9-14 (around 50 years earlier) with his general warning that in the last days ‘because of the increase of wickedness, the love of most will grow cold’; second, the privileged place the Ephesian church enjoyed in God’s economy, with Paul’s longest settled ministry, the remarkable public bonfire of repentance, the elder’s seaside retreat, the presence during the next 40 years of pastors like Timothy, the apostle John, Priscilla and Aquila, Tychicus and its strategic place amongst the churches in the surrounding region. (Acts 19, 20:17-38, 2 Tim 4:12-22, Rev.2-3); third, the letter we call Ephesians, with its rich teaching about God’s grace and warm-hearted encouragement to continue their sacrificial love to others, not to mention Paul’s prayers for their love to blossom, reminds us of their rich heritage.

Revelation 2:1-7 must be taken to heart if we are to be kept from a similar rebuke. The Ephesians were commended for all the things we labour and give our lives to in local church ministry. Their persevering hard work attracted our Lord’s praise but so too their distaste for unapostolic false teaching and conduct, not once, but twice (2:2,6). Furthermore they had not grown weary in their endurance (3). They were the kind of disciples we who claim to be apostolic, evangelical and faithful to our Lord aspire to be. These contexts help us understand the surprise it must have been to hear our Lord’s rebuke when read out to their church in Ephesus, not to mention the other six churches, who had no doubt benefited from and looked up to this larger church.
Since none of us wants to hear a word of rebuke from our Lord, I want to pose a few suggestive questions as to what this forsaken first love might look like and offer some passages, mainly from Ephesians, that taken to heart could keep us from hearing this devastating word when we face our Risen Lord. Could it have come because a subtle shift over the years had seen privilege move through responsible service into pride? Reputation (Rev.3:1) as with flattery (Ps.12:2-3; Prov.28:23) is not always easy for sons of Adam and daughters of Eve to handle. These passages may help: Eph.2:8-10; 4:7,8,11,12,13.

Might the cut and thrust of calling out departures from apostolic teaching and conduct become an end in itself, causing us to love the exercise of rebuke and correction more than love for our Lord and the restoration of the errant? We lose our first love of seeing sinners established in Christ. Passages to consider: our Lord’s pattern (2:5), Paul’s example (2 Tim.2:22-26) and Eph.4:15; 2:1-5; Matt.5:43-48 and 11:28.

Could our desire not to rebuke for fear of losing friends mean that we love the praise of people more than that of God? Our Lord’s rebuke gave his brothers and sisters opportunity to repent. Loving God and others must keep these two in tension. Passages to consider alongside the previous verses include: Eph. 5:3-14; 2 Tim. 3:1-5; Matt. 11:29-30.

Can our desire to work hard and persevere as faithful church members leach out of us the love we once had? The disappointments of church life can sour us and easily cause us to settle back expecting to be served rather than serve. When disappointment morphs into bitterness or resentment to others or to God we have entered fatal territory. How can this drift be addressed? How do these passages remind you of your first love in for what God has done for us individually and collectively? Eph. 1:1-2; 1:3-14; 1:15-23. Is God’s love to terminate on us? Ponder: Eph.4:1-16; 4:20-5:2 and 5:15-21.
Strengths can easily become weaknesses. A church that has enough people like us puts us in grave danger. What we think is loving may be self-indulgence. We no longer go out of our way to sacrificially love those who might not reciprocate. Is this dangerous territory? Ponder: 1 Cor. 11:17-34; 12:31-13:13.

Discipleship and controversies, like the one we are facing within our denomination, challenge us not only to be faithful to God and his revealed Word written, but to grow in love, both to God and the people we are part of, not to mention those whom we are to exhort and evangelise. Revelation 2:4-5 remind us how easy it is forsake this love even in the interests of Christlike discipleship, and of our Lord’s desire that we grow in and maintain this love until he returns. Two couplets from Ephesians may help keep our love alive. These are the exhortations about the Holy Spirit in 4:30 and 5:18, which are congregational in context but individual in our responsibility to pursue (1:14-15; 2:22). Add the example of Paul’s thanksgiving prayer for others and exhortation to continually grasp God’s extraordinary love to us in Christ (1:15-19 and 3:14-21).

Is it possible that our reading of the Bible in order to persuade others to remain committed to apostolic doctrine and conduct may replace our personal Bible reading primarily to nurture our fellowship with and love of our Father, Saviour and Spirit, where we gladly welcome their nourishment and correction for us as adopted children? Nothing is so necessary for our growth in love than hearing God speak to us, whereas nothing as potentially fatal as reading Scripture for the purpose of applying it to others. What is described so wonderfully, as the sword of the Spirit (Eph.6:17-20) can focus on the sword to correct others, rather than the Spirit’s way of growing our love for God and others (Rev. 3:20, Col. 3:14-17).

We are most at risk of forsaking our first love when we think; ‘it couldn’t happen to me or to our church or group’. To be forewarned by our Lord in the gospel and Revelation 2:4 rebuke, are a reminder of his deep love for us. In both it is clearly for our good, since he understands not only our human frailty but the pressures of decided discipleship from the world, the flesh, the devil and the church. His call to the Ephesians to repent, to ‘remember the height from which they had fallen and to do the works they did at first’, show us that his rebukes are always designed to restore us. His call to repent, by remembering and doing again what they did when they were first caught up in the experience of his love in Christ hold the key to our growth in love. The following practices have helped me in this challenge. I share them with the prayer that they may be of help to you.

Recalling simple (yet profound) truths through singing songs like Jesus loves me this I know for the Bible tells me so, or Wide, wide as the ocean, or Here is love vast as the ocean, or, How deep the Father’s love for us. Ponder: Psalm 100; Mark 14:26; Acts 16:25, Eph. 5:18-21, Rev. 4:8, 10-11, 5:8-10. Congregational hymn singing is like the hump on the camel; stored up praise to sustain us in dry times! And if this seems childish, see Luke 10:21, 18:16.

Looking for every opportunity of thanking God when we are recipients of his love, whether from his promises, provision, providences or people. Passages worth pondering: Psalms 95:2-4,100:4-5, 103:8-14, 119:67-72; 103-105. We are far more likely to love God and others when we are habitually grateful to God and one-another. Consider: Luke 17:11-19, Eph.1:15-17, Col.3:15-17, 1Thess.5:16-18, Heb.12:28-29, Rom.1:21.

Sharing in the Lord’s Supper gives us opportunity to remember and rejoice in God’s love for us. Ponder the joys of looking back to our Lord’s deep love displayed on the cross, of looking around thanking God for our brothers and sisters saved by the same grace of God we have received, of looking upwards reflecting on our loving and sympathetic High Priest and looking forward to the glorious Day of our Lord’s vindication which we will share. We are more likely to go out of our way to sacrificially love our brothers and sisters when we intentionally thank God for them around his table.

Being attentive to Bible passages that bring before us both the grandeur and obligations of God’s love are most helpful. Here are seven sets of verses that keep on encouraging and challenging me: Set 1—Matt.5:43-46; 20:28; 22:37-39; 25:31-46. Set 2—John 3:16; 13:34-35; 14:15-21; 14:23-27; 15:9-17; 19:25-27; 21:15-19. Set 3—Romans 5:1-8; 8:28-39; 12:9-13; 13:8-10. Set 4—1 John 2:3-6; 3:1-3; 3:11-20; 4:7-21. Set 5—1 Thess.1:2-5; 3:6; 3:12; 4:9-10. Set 6—1 Peter 1:22-2:3; 4:7-11; 2 Peter 1:3-11. Set 7—1 Tim. 1:12-17; 6:6-11; 6:17-19; 2 Tim. 1:7; 1:13-14; 3:1-5.

Our son’s athletic coach reminded them that “practice makes permanent, not perfect. Only perfect practice makes perfect!” If we fail to consider how we can stir up one-another to love and good deeds or are cool toward God, we don’t get better at doing it. We get worse. Coolness, selective discipleship, sullenness and carelessness easily take over from zeal, warmth, servant hearted thoughtfulness and initiative. The older I get, the harder it is for me to think more of others needs above my own. This study is for me and I trust may be of help to you. The best way not to forsake our first love is to do the opposite, actively to cherish both God and others. I Thess. 3:12 makes this plain: ‘May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.’ Overflowing love is the only sure way for our love to increase. This should not surprise us since this is the kind of love that God has lavished on us (Eph. 1:8, 1 John 3:1).

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Written by: Richard Condie

Bishop Richard Condie has had since March 2016 to find his bearings in the Diocese of Tasmania, and to take up the challenges of episopacy. This article is adapted from an address he gave at the 2017 General Synod EFAC Dinner, where Richard offered an account of his joint endeavours in collaboration with his clergy and people.

In June 2017 the Diocese of Tasmania launched a new vision for our future ministry together, but it would be a mistake to think that this was a new beginning. It is rather the fruit of a longer journey that began back in 2000, when Bishop John Harrower was appointed Bishop of Tasmania. He had a vision for ‘every Tasmanian committed to Jesus Christ’’, and declared the diocese to be ‘the Missionary Diocese of Tasmania’, with every Anglican challenged to live as ‘a missionary disciple’. He brought in a new era with new patterns of Christian community, an expectation of missional leadership, a stated aim to be willing to take risks for the gospel, a missional ecclesiology, and a deep culture of permission giving. The mood in the diocese moved from ‘no’ to ‘yes’; from what was, to what could be; and from maintenance to mission. It was a time of huge change in the make-up of the clergy and in the embracing of lay ministry. John also cleared up the mess of historic child sexual abuse and internal dysfunction. He really brought in a new season of health and vitality. I can recommend following a bishop who is a missionary! Perhaps we could make bishops out of more returned CMS Missionaries to go and sort out the dioceses of Australia. So, fast forward from 2000 to 2016, and the diocese was ready again for a new phase, open to new leadership. I have never been in a place so open to being led, so appreciative of direction, and so receptive to ministry. All of which I put down to these foundations which had been laid.

Read more: A Tassie Update

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Written by: Ben Underwood

The third GAFCON has recently concluded in Jerusalem, and people you know may have returned with stories and ideas. Here three of the Australian delgates share something of the conference, its life and its concerns.

Katrina Holgate is Rector/Priest-in-charge at St Matthew’s Guildford, Perth Diocese.

It is said that the Fifth Gospel is the land of Israel—the sights, sounds and smells of the land that Jesus walked. Well, attending GAFCON in Jerusalem in June was so like that description. The sights, colours, music, accents and teaching were a joy to behold, remarkable. What better way could there be to celebrate 10 years of GAFCON than to be among the 1 950 delegates from 50 countries, representing the majority of the world’s Anglicans? The vibrant colours of the African women dressed so beautifully, celebrating life in their national costume, even Mothers Union representatives were wearing MU printed fabric. Chatter and laughter filled the conference centre; phones and cameras captured moments that will be remembered for years to come. The music was terrific, especially the Nigerian choir who inspired and led us to praise our Lord and Saviour for four of the five days. Each new day they led us in their vibrantly coloured costumes, which matched the celebratory conference music.

But there was serious business to be done in amongst it all, so Bible studies and teaching were very much part of the conference. We all became well-versed in the call of the conference, ‘We will proclaim Christ faithfully to the nations’, a call that should be on the heart of every Christian. To serve that purpose nine ministry networks were launched to be a driving force of GAFCON into the future. These networks are:

• Youth and Children’s Ministry
• Church Planting
• Bishops Training Institute
• Global Mission Partnership
• Intercessors Fellowship
• Lawyers’ Task Force
• Mothers' and Women's Ministry
• Sustainable Development
• Theological Education

Words cannot fully capture the wonder and historical significance of this amazing conference, but video might add something where my words leave off. I recommend that you watch parts of GAFCON 2018 by visiting the Conference Video page in the Jerusalem 2018 section of the GAFCON website. There you will find all the videos taken in open session, as well as many of the interviews live streamed during the week. By the grace of our Lord Jesus, we were blessed and privileged to have the opportunity to attend GAFCON 2018. Praise be to God for his faithful people.

Kanishka Raffel is the Dean of St Andrew’s Cathedral, Sydney Diocese.

The third Global Anglican Future Conference (GAFCON) held in Jerusalem at the end of June was a gathering of Anglican Christians (including 316 bishops, 669 other clergy and 965 laity) from more than 50 countries around the world. A truly global gathering in the City of David where Jesus preached, was crucified and rose again, and poured out his Spirit on his disciples for the preaching of the gospel to the whole world. It was a privilege and a joy for me and Cailey to be among the participants.

The conference theme was ‘Proclaiming Christ Faithfully to the Nations’. Each morning began with Morning Prayer and Bible exposition from Luke 22-24, looking at the dramatic final hours of Jesus’ life and the stunning victory of his resurrection. The Bible teachers for the morning sessions came from Uganda, UK, Chile, Australia and Singapore. Our singing was led by a Nigerian choir, in colourful costume and joyful praise. Our discussion group comprised members from Congo, Nigeria and USA. Plenary sessions were themed around God’s Gospel, God’s Church, God’s World and God’s Strategy. Again, we were served by speakers from around the globe - Nigeria, Rwanda, Canada. Elective seminars covered topics as diverse as the uniqueness of Christ; the clarity of Scripture; engaging with the Buddhist and Islamic worlds; marriage and sexuality; the work of the Holy Spirit; nurturing new Christians; equipping every Christian for ministry and many more.

The context of contemporary global Anglicanism is one in which issues of human identity and sexuality have come to be the touchstone for deeper issues of the authority of Scripture and the shape of repentance and godly living. Tragically, a deep chasm has been exposed. Some Anglican churches (notably in America, Canada, Scotland, Brazil and most recently, New Zealand) have rejected the teaching of Scripture on such matters and embraced understandings and practices that contradict the teaching of Scripture. Biblical Christians cannot affirm that it is loving or faithful to distort or reject God’s Word in this way. On the contrary, the truth that sets us free is precisely, the truth that God has preserved in his written Word for his people in all generations. Jesus said, ‘if you love me, obey my commands’ (John 14:15, 21, 23).

In affirming faithfulness in marriage between one man and one woman, and chastity in singleness (Lambeth Resolution 1.10), GAFCON represents more than 70% of the world’s Anglicans and the unbroken teaching of Scripture throughout history. The departure of some Anglican churches from this biblical standard not only fails to serve and love the wider world by obscuring God’s truth; but it has also rent the fabric of fellowship between Anglicans. In America and Canada, hundreds of Anglican clergy faithful to the Lord’s teaching in Scripture have been deposed and removed from their ministries. Congregations have been forced to leave their church buildings. Whole dioceses have been forced to leave their denomination. Tragically, the existing global Anglican institutional structures have failed to uphold godly discipline, to correct error or defend the faithful.

GAFCON affirmed the urgency of Jesus’ worldwide mission (which can only proceed on the basis of his true, holy and life giving Word); and called on those parts of the global Anglican family who have abandoned the one, holy, catholic and apostolic faith to repent of their error and return to fellowship. The conference statement, ‘Letter to the Churches’ reflects the contribution of every Anglican Province present at the conference and was unanimously affirmed. Can I commend that letter to your attention (find it on the GAFCON website)? It reads in part:

‘The uniqueness of Jesus Christ lies at the heart of the gospel: “there is salvation in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). The gospel confronts us in the midst of our confusion and sin but it does not leave us there. It includes a summons to repentance and a call to believe in the gospel (Mark 1:15), which results in a grace-filled life. The ascended Christ gave his Spirit to empower his disciples to take this gospel to the world […] As members of Christ’s body, they are sanctified in him, called to live lives of holiness and to be salt and light in the world […] Yet faithful proclamation of this gospel is under attack from without and within, as it has been from apostolic times (Acts 20:28-30) […] We dedicate ourselves afresh to proclaiming Christ faithfully to the nations, working together to guard the gospel entrusted to us by our Lord and his apostles.’

Eugenie Harris attends Geraldton Anglican Cathedral, the Diocese of North West Australia

The shenanigans that occurred in Texas when The Episcopal Church (TEC) invited a 27-member choir from Rwanda to tour are worthy of a Netflix political drama. The talented Anglican Church singers jetted in, but before taking the stage they were presented with a document that required signed agreement with TEC’s inclusivity protocol.

The Bible-believing choir was not able to agree and so the US Church abandoned them. No accommodation, no food, no airfares home….nothing. It required intervention at the most senior levels in the Church of Rwanda and Rwandan Government to organise their rescue and repatriation.
I include this shameful episode because it helps explain the context for the Global Anglican Future Conference in Jerusalem in June. This was the third gathering of the Gafcon movement - set up in 2008 to promote Bible-based, mission-focused ministry in the Anglican Church. It’s a much-needed body providing vital Christian fellowship and support for churches in the worldwide Anglican communion that wish to remain orthodox in their faith despite threats from within and without the church.

What a joy it was to join in Jerusalem with some 2000 bishops, clergy and lay people, including many from the Global South, representing some 70 percent of worldwide Anglicans, for Bible studies, prayer, praise, discussion and deep fellowship. It was like a foretaste of the new Jerusalem in old Jerusalem. There arose in me a wonderful sense of relief to be amongst a great cloud of witnesses, united by the gospel, driven on by the desire to proclaim Christ crucified in an increasingly dark world. We may feel like our church is little and swimming weakly against the tide of the world. But Gafcon is testament that we are not alone and we should never doubt the truth of God’s good Word.

The Bishop of Lango, Uganda, the Right Revd Dr Alfred Olwa opened the conference with a stirring call to take a firm stand for Jesus and the true gospel.

‘None of us here can escape the responsibility of proclaiming Christ faithfully to the nations so that people — when they come to Jesus in repentance and forgiveness of their sins — will escape the judgement of God. They will escape hell.

‘We need to remember that Jesus was tried and rejected, later resurrected. He lives and is going to come back. There is only one Jesus. King Jesus. One story from our God.’

Archbishop of Nigeria, the Most Revd Nicholas Okoh followed with a warning about the need to discern and combat the false gospel. We should not ‘distort the gospel in order to take away offence, for the gospel without offence is an empty gospel,’ was his impassioned plea. Praise God, and pray for, the many African church leaders who have such a clear and uncompromising commitment to the gospel, despite often enduring poverty and persecution.
One of my highlights was the Mothers Union (MU) luncheon. I felt rebuked that my prayer life had been so parochial, so uninformed and unaffected by the trials of sisters and brothers in other nations. Take, for example, my prayer partner who had received word that a church elder had been abducted by Fulani tribesmen. “May he not be beheaded,” was her petition to our Lord. Then there was Nigerian MU elder stateswoman Mama Gloria—the wife of Nigerian Archbishop Ben Kwashi. Her life is an extraordinary testimony to faith in the Lord Jesus. Early that morning she had become a mother again, to an 11-month-old boy, orphaned and delivered to her home when his own mother was shot dead. There are now 50 children (plus a group of older teenagers) living together in the Archbishop’s residence, in humble dependence on the grace of God.

To help guide continuing reform and renewal of the movement, the conference delegates produced a Letter to the Churches—a pledge to proclaim Christ faithfully to the nations and guard the gospel entrusted to us by our Lord and his apostles. I commend to you gafcon.org online resources, including the Youtube channel. I have listened over and over to these magnificent talks, gaining incredible encouragement. My prayer is that you too may be spurred on, marching forward, looking to Jesus the perfecter of our faith.