1. The Prime Minister has summoned her ministers to Chequers to discuss Brexit today. What are they discussing? Wouldn't I love to be a fly on the wall. At what point will it be recognised publicly that the EU countries with whom we will be negotiating do not have “our best interests” at heart, but will be looking to maximise their own interests? At some point those who have promised much will have to account for why much has not been given. Won't they?

2. Why isn't Rory Butler better known? Just listen to the guitar playing, the voice, the maturity of the lyric and the humour. Unique. He is appearing in Leeds soon, but I will be abroad and can't go. Tour dates are here.

3. Why do I feel sorry for Joe Hart?

4. What will the Germans be saying to us about Brexit when we meet in Munich from next Thursday for the Meissen Commission annual conference? We'll also be discussing the European refugee situation with state politicians.

5. Why do bad things make some people lose their faith when that faith is in a God who opts into the realities of this world and doesn't exempt himself from them?

Now we are into the autumn and the almost-three-year transition (from three dioceses) into a single, functioning and coherent diocese is coming to its conclusion (by the end of 2016), I hope to start blogging more frequently again. Which I realise will be of interest to some and a cause of misery to others. Oh well. We'll see.

 

Advertisements

The excellent Bishop of Hannover, Ralf Meister, delivered a brief ‘greeting’ on behalf of the Evangelischer Kirche in Deutschland (EKD) and ecumenical guests at the recent meeting of the General Synod of the Church of England in York. The bishop is also the newly-appointed German co-chair of the Meissen Commission, so I look forward hugely to working with him (as the English co-chair) in the next few years. The text of his address, coming in the light of the decision by the UK to leave the European Union, follows:

 

It is a great honour to attend this General Synod of the Church of England and to convey to you today the cordial greetings of the Evangelical Church in Germany.

I bring to you the greetings of the Council of the EKD, by the chairman of the council Bishop Professor Heinrich Bedford-Strohm,

the greetings of the plenary church conference and the presidium of the Synod, personally from the chair of the presidium Mrs. Schwätzer.

When I give you my regards as the Bishop of Hannover, there is a common bond between us. Because King Georg I. was King of Great Britain and Ireland from 1714 and ruler of the Duchy and Electorate of Brunswick-Lüneburg (Kingdom of Hanover).

You come together in turbulent times. I’m aware that the decision in Great Britain for the Brexit is a national democratic decision, but with due respect for that, it has an enormous impact on the international, especially the European Situation and for Germany as well.

Please allow me to make short remarks about the new fragile European situation and our responsibility as Christians.

First: I was irritated, that the main reaction in Germany about the Brexit was a discussion about the financial and economic consequences of this referendum. The European dream is a dream of humanity and justice and not the question whether the stock-exchange is placed in London or in Frankfurt or about the future of the single market. But most important: The idea of Europe is based on shared values and peace.

Recently we remembered the Battle of Somme in 1916.

When we look for some voices, which proclaim a European perspective rooted in Christian values, we find this voice in words and music from your nation: in the War Requiem from Benjamin Britten with the poetry from Wilfred Owen. Owen fought in the war zone of Somme and died in 1918: “My subject is War, and the pity of War. The Poetry is in the pity. […] All a poet can do today is warn.” Owen spoke as a Christian. What a strong sign of hope and reconciliation it was, when the War Requiem was first performed in the cathedral of Coventry in 1962. It will be the Christian charge, to warn of a separated Europe – in all the tendencies for a new nationalism and the modern attraction of political populists. A Europe split in gated national communities will undermine a common period of social, economic, cultural and peaceful welfare in Europe.

But the duty for the churches in Europe is not only to warn, but to give our people the hope, that the liberation in God’s grace will be the condition for a profound understanding of freedom, justice and peace.

Second:

We in the EKD are on the way to celebrate the Jubilee of the Reformation in 2017. It will be the first jubilee in 500 years, which we celebrate in a deep ecumenical understanding with other denominations parallel to a fruitful interreligious dialog with Jews and Muslims, Hindus, Buddhists, Sikhs and others. So we realise, that “the reformation is a world citizen”. It interconnects us in a strong line with Christians all over the world.

The Meissen-Agreement states: „We will take steps to closer fellowship in as many areas as possible, so that all our members together may advance on the way to full visible unity.“

This is an ecumenical sentence, first for us and our churches. This is a sentence of faith and of hope. But this is also a strong political proclamation for our worldwide responsibility as Christians; a responsibility to take the challenges of the modern, complex and anxious world as an invitation from God himself to work for his creation.

In this world, “right” answers are not easily found. But we have the task to witness our belief in God to practice tolerance and to engage in difficult dialogues.

Christianity has a history of interdenominational persecutions, discriminations, violence and war. We know, that it took centuries to come from “conflict to communion” and live in “reconciled difference”. May we owe our countries the story of the long way to the house of our neighbours? We owe our people the story of tolerance and acceptance, of respect and dialogue, of reconciliation and peace in the light of the gospel.

We need a strong common narration of Europe in which our Christian experiences are still decisive.

Christians are resilient and resistant people. We are strengthened in the hope from the creator of heaven and earth.

The liberating message of the gospel was in the midst of the reformation. We listen to that message in different contexts and exciting times, like these troubling days in Europe.

The reformation was a catalyst for a new understanding of the church’s role in society. In that tradition we stand. In England as well as in Germany, in the Anglican Church as well as in the Evangelical Church in Germany.

Let me end with a word from the protestant theologian and martyr Dietrich Bonhoeffer from his “Letters and Papers from Prison”:

“Choose and do what is right, not what fancy takes,

Not weighing the possibilities, but bravely grasping the real,
Not in the flight of ideas, but only in action is there freedom.
Come away from your anxious hesitations into the storm of events,
Carried by God’s command and your faith alone.
Then freedom will embrace your spirit with rejoicing.”

(Widerstand und Ergebung, DBW, Bd 8, S.571)

God bless your synod.

I am in York for the General Synod of the Church of England – a session that lasts from this afternoon until next Tuesday. The agenda was varied in order to allow for a debate on a motion proposed by the Archbishop of Canterbury in the wake of the EU Referendum. The Synod was encouraged by the Archbishop to look forward, not back.

I stood throughout the substantive debate, but was not called to speak – a little odd and frustrating given that I lead on Europe for the bishops in the House of Lords and chair the Meissen Commission, whose new German co-chair (Landesbischof Ralf Meister of Hanover) had just addressed the Synod.

Much of the debate was good, some was predictable. What was obvious, however, was how few of the ills attributed to the decision by 17million people to vote to leave the EU actually have/had nothing whatsoever to do with the EU. At some point this has to be named. If people wanted to express alienation for the political discourse or protest at the behaviour of Westminster, then the EU should not have been the target.

That said, the vote is a fact on the ground and we now need to get on with the consequences of the result.

Had I spoken in the debate I would have drawn attention back to a less introspective place. The European project had distinctively Christian origins and emerged from a Christian-driven post-war drive to create relationships that would prevent intra-European conflict in the future. Schumann did not dream up his vision from nowhere. So, the debate going forward has to do not only with economics, markets, jobs and currency values, but also with culture, education, hope and integration.

It is not insignificant that a group of German and British Christians exchanged visits as Europe “sleepwalked” (Christopher Clark) its way towards what was to be the First World War. As the world collapsed around them within a few years, the relationships continued. Enemies knew that they were friends because they were untitled by the cross and resurrection of Christ. In the run-up to what became the Second World War it was also relationships between Christians that held while the nationalisms screamed their allegiances. It wasn't just Bishop George Bell and Dietrich Bonhoeffer who kept the fires of love burning amid the conflagration of an 'Enlightened' continent.

So, in looking forward to what might come next for the UK and its place in Europe (if not in the EU), we might just learn from such a brief look back. It is the relationships that matter. And they matter more now, perhaps, than they did three weeks ago.

Church of England dioceses often have strong partnerships with Anglican dioceses around the world – often in exotic or 'other' places. Quite right, too, and very important. Trying to get links with European dioceses has proved more difficult because there is an assumption that “they” don't need us and, anyway, we know them already. But, this is simply wrong. There has never been a greater need for us to build strong relationships and partnerships with European Christians and churches than there is today. It is the relationships that sustain when everything else collapses – and the future of Europe looks more fragile today than it did just a few weeks ago.

I would say this, wouldn't I? After all, I am a europhile. I speak several European languages. I have strong friendships across Europe. I co-chair a European ecumenical body (the Meissen Commission). But, at risk of repetition, I say:

  • Now is not the time to diminish our investment in European ecumenical work, but to grow it.
  • Now is the time to create, build and strengthen sustainable relationships with European churches and Christians.
  • Now is not the time to look just at what is happening in our own islands, but to look through the lens of those on the continental mainland.
  • Now is the time to ask what we can contribute to the future of Europe and not just what we can gain from it (or from leaving the EU).
  • Now is the time to do the step-by-step, hard work of building relationships and making reconciliation a reality – not just in the divided communities of the UK, but also across the continent.

 

For the record, these are two statements issued by the Protestant Church in Germany following the EU Referendum in the UK:

The Chair of the Council of the Evangelische Kirche in Deutschland, Heinrich Bedford-Strohm, has issued the following statement in the wake of the EU Referendum result:

The Evangelical Church in Germany deeply regrets the decision of the British people to leave the European Union. Now it will be necessary to analyse the reasons for this decision. The imminent departure of a country from the EU is a painful matter and must prompt us to drive the European peace project forward even more energetically. With our international ecumenical network, our churches will continue to work towards a united Europe based on solidarity. If it is confirmed that many young people, in particular, voted for the United Kingdom to stay in the European Union, we have a particular commitment not to flag in our dedication. Speaking for myself, I see young people as being the hope of Europe. (Hanover/Berlin, 24 June 2016)

 

The German co-chair of the Meissen Commission (of which I am the English co-chair), Ralf Meister, Lutheran bishop of Hanover, and Petra Bosse-Huber, EKD bishop of ecumenical relations and ministries abroad, are seriously dismayed by the decision by the United Kingdom to leave the European Union:

“With all due respect for the democratic decision in Britain and all the obvious necessity for reforms in the EU, in our view Europe will suffer a painful loss with the upcoming withdrawal of an important partner,” said Bishop Ralf Meister. “The spirit of reconciliation and the ecclesial fellowship between our churches will not be affected by this political step. On the contrary, we will do everything to bring our churches and the people in our countries closer together.

“Precisely in our fragile and vulnerable world, and in a Europe that is so directly challenged today, our churches have a mutual need of each other and want to make an energetic contribution to European and global cooperation,” Bishop Petra Bosse-Huber underlined, speaking between sessions of the World Council of Churches’ Central Committee meeting in Trondheim, Norway. “Together with our sisters and brothers in the Church of England we are working for a Europe of growing community and just peace,” she added.

 

 

[The Evangelical Church in Germany and the Church of England have for 25 years been bonded through the Meissen Declaration. Together they are on the way towards the full, visible unity of their churches. In past decades countless steps have been taken towards greater togetherness – close partnership relations exist between parishes, cathedrals, German regional churches and dioceses.] (Hanover/Berlin, 24 June 2016)

I am in Liverpool to chair the Meissen Commission for four days. This Commission brings together the Church of England and the Evangelische Kirche in Deutschland. We meet annually, alternately in Germany or England.

It is inevitable, perhaps, that the constant backdrop to our conversations is our common history in Europe. And behind it all is the question of who we think we are based on where we have come from.

This is a question I addressed in a blog post for Reimagining Europe and can be found here.

I have been a little occupied recently. I legally became the Bishop of Leeds on Sunday in a legal ceremony (called Confirmation of Election) at York Minster. We did the legal preliminaries before the big event, then concluded during the service attended by nearly 3,000 people. This was the first event at which all parts of the new diocese came together to celebrate a new beginning – and it was, thanks to the wonderful Minster staff – a great event: four cathedral choirs, a brass ensemble, an excellent church worship band, visitors from home and abroad, and full of colour. My friend and German counterpart as co-Chair of the Meissen Commission, Bischof Professor Friedrich Weber, did a reading – as did Professor Michael Clarke, chair of the Dioceses Commission which kicked off the whole transformation business in the first place.

What didn't come over in the service was the enormous amount of sheer hard work put in to the transition towards the creation of the new diocese by an army of brilliant people. The closer you get to the detail of the processes we are going through and the more you realise just how complex and demanding the whole business is. I would want to pay tribute to the unseen shapers of the infrastructure upon which we shall build the new diocese, orientated by a fresh and creative articulation of our vision. Watch this space, but hats off to the 'workers'.

While all this has been occupying my mind and time, some big questions have arisen in the world around us. I haven't had time or space to follow all the detail, but, sitting on a train to London, the following questions come to mind:

1. What are the 'British values' that Michael Gove wants taught in our schools? In what way are they 'British'? Who decides what is a 'British value'? (As I keep proposing, 'Britishness' is something we keep creating and not merely something we inherit from a real or imagined glorious past.)

2. Who is driving strategy for the British Humanist Association? To ride on the back of the 'Trojan horse' to attack faith schools seems particularly inept and disingenuous when all the schools involved are state schools. Has someone missed something here – or is this just another case of prejudice leading to narrow propaganda?

3. When did 'diversity' become a virtue as opposed to a phenomenon? The word describes a reality, but it has become elevated to a virtue or value that has to be uncritically revered. As Mark Easton points out, one man's diversity is another woman's extremism. So, what are the limits of diversity, who sets them, and according to which criteria?

4. Does Ofsted retain any credibility? Either they were inept when they last did their work on these schools, or they are inept now. How are we to judge the judgements of any Ofsted inspections – a question asked well before the latest credibility crisis? (This is tied in with the question of centralisation and accountability: a political dogma that proclaims decentralisation and the virtue of the small state has somehow managed to remove local accountability and replace it with centralised accountability to the Secretary of State. And nobody laughed…)

5. Who allows Sepp Blatter to run world football as a personal fiefdom, refusing even to disclose his salary? And why does the rest of the footballing world collude in this travesty?

That's all.

 

On the way to the Brocken with friends a couple of days ago, we drove through a village called Elend. Elend is the German word for 'misery'. There is a place nearby called Sorge – which translates into English as 'worry'. Who says the Germans don't have a sense of humour?

Well, humour has had to be tempered with real seriousness on day three of the Meissen Theological Conference at Arnoldshain. Two papers this morning tackled the contextual interplay of reconciliation, patriotism and memory. Ecumenical rapprochement between German and English churches takes place in a context of a century of conflict, theological compromise and an occasional dogged unity that national interest – even in times of war – cannot expunge.

Landesbischof Professor Dr Friedrich Weber, the soon-to-retire Bishop of Braunschweig and German co-chair of the Meissen Commission (I am the Anglican co-chair) reviewed the Meissen process since 1988 and asked hard questions about what has actually been achieved. He concluded with a statement by Michael Weinrich to the effect that “there is no lack of official declarations in the ecumenical movement, but there are dramatically fewer cases of reception”. In other words, statements are not backed up (or followed up) by action.

The same Professor Dr Weinrich, Professor of Systematic Theology (Ecumenics and Dogmatics) at the University of Bochum – and who is also a German member of the Meissen Commission – then expanded on the Weber discussion by presenting a paper of observations and reflections on the Meissen process thus far. His starting point about ecumenism is a heartening one: “… one must constantly evaluate whether the functions these criteria were originally designed to serve are being carried out.” In other words, is a process that began over twenty years ago still fit for purpose – or has it got distracted by its own internal dynamic and is now not doing the very thing for which it was set up.

This led him on to a discussion about how 'identity' can be shaped without having to have endless debates about that identity. Put crudely, it must be possible to create unity without constantly talking about what unity might look like. Of course, I am polarising to make the point – one does not exclude the other and both are necessary. But, two sentences go to the heart of Weinrich's concern: “It is possible … that down to earth Anglican pragmatism has established a beneficial boundary for the German zeal for systematisation… Given the background of the trust that has developed [in the Meissen process], it would be nonsensical to make the vitality of the church fellowship dependant on progress in ecclesiological questions.”

I cite this simply because the discussions that followed both Weber and Weinwich's papers led very quickly on to the place of our ecumenical relationship/conversations in the wider national agendas, especially in this significant year of memory: the centenary of the outbreak of the First World War. What is – or what should be – the role of the church in helping wider society 're-member' the events at the heart of progressive, technologically developed and Christianly-shaped Europe that tore the world apart in 1914? How might the church – with its language of and facility for symbolic act, repentant relationship and truthful speaking – create the space and place for a wider rehearsal of our common narrative? And how might the churches remind our wider (and sometimes conveniently and selectively amnesiac) societies of how, when the divisions seemed insuperable at the heart of conflict, many Christians refused to allow national boundaries and obligations expunge their deeper unity in Christ?

Now, this might sound a little arcane – the usual stuff of closed theological conferences that are enjoyable in themselves but do not translate into wider world-changing action – but the debate kept bringing us back to practicalities. Reconciliation is neither sentimental nor consequence-free. We will move on later to decide on practical recommendations for joint action this year and beyond as we reappropriate the narrative that has shaped us thus far. Questions about 'memory', ideology, patriotism and what today's generations consider to be the priorities (or touching places for questions of conflict, threat, fear, etc.) come to the fore. Faithfully remembering the past only has validity if what we learn can be applied to what we face now and how we might be in the future.

As Bonhoeffer would have said in the early 1930s as Nazism exploded into violent life, universal ethical principles are no substitute for 'choosing now' and taking responsibility for the ways we choose to be.