WHAT UNITES us is plain. We are members of the Episcopal Church who are increasingly disturbed by its current plight. An appreciable number of its leaders bishops, cathedral deans, seminary deans, seminary teachers, parish clergy are guilty of multiple unfaithfulness. Doctrinal truth and ethical standards which are plainly taught by Scripture, and which the Church has accepted from the beginning, are now being challenged and even summarily rejected.

So what should we do? Broadly speaking, we have three options. The first is to get out (the way of secession). The second is to give in (the way of compromise). The third option is to stay in, while refusing to give in (the way of witness). Let's consider these separately. The first option is to get out. There are convinced evangelical men and women in the Episcopal Church who say: "To stay in an unfaithful church like ours would be an intolerable compromise. In order to retain our Christian integrity, we have no alternative but to drop out." Now we should not altogether dismiss this as a possible option. If the Church were to deny one of the central truths of the creed, like the incarnation, the atonement or the resurrection, it would cease to be a church. It would be apostate. Then we would be obliged to leave it. But thank God that lamentable situation has not arrived. The time to leave has not come. What secessionists tend to forget is that the New Testament lays more emphasis on fellowship than on separation; and that separation, or secession, is demanded only in extreme situations. Thus the apostle Paul pronounces an "anathema" on any teacher who denies the gospel of free grace (Galatians 1:6), and the apostle John calls "Antichrist" anyone who denies the divine-human person of Jesus (I John 2:18). The 16th century reformers were themselves very reluctant schismatics. They dreamed of a Catholicism reformed according to the word of God. They regarded schism as a sin, and did not leave of their own accord or with relish. It is the false teachers (the deviationists) who should secede (I John 2:19), not the true teachers (the constitutionalists).

Besides, to develop a pragmatic argument, the large secessions of Methodists in the 18th century, and of the Reformed Episcopalians in the 19th century, left the church weaker, not stronger. If they had stayed, would not our evangelical testimony in the Episcopal Church be much more effective today? So then, as long as we can do so with a good and a clear conscience, I think we should stay, not leave.

If the first option is to get out, the second is not only to stay in but to give in. I am now thinking of Episcopalians who are determined to stay in the Church at all costs, even at the cost of betraying the gospel. They prefer to swim with the stream or "go with the flow". They are exhibiting the spirit of the age, and not least, the spirit of post-modernism. For according to post-modernism, there is no such thing as an objective and universal truth: there is only a multiplicity of time and culture-conditioned truths. But our Lord Jesus and His apostles were of a different mind. They call us to defend and proclaim the truth, and to recognize and oppose false teachers. We are to have the courage to "fight the good fight of the faith". We are not to be like reeds shaken by the wind, but like rocks in a mountain torrent.

The third option is to stay in, while refusing to give in. Frankly, it is the most painful of the three options, and it causes us considerable misery. The other two options are psychologically easier because they break the tension. If we either get out or give in the tension ceases. But if we stay in while refusing to give in, we find ourselves walking a tightrope, and living in a permanent and painful state of tension. But we are called to this. Here then are the three options. Secession is to pursue truth at the expense of unity. Compromise is to pursue unity at the expense of truth. Witness is to pursue truth and unity simultaneously. This seems to be the biblical way. We are to "maintain the truth in love" (Ephesians 4:15).

Supposing we agree with this, that we are called to stay in without giving in, what would this involve? I would like to make six suggestions.

Firstly, we must be patient. Church history has been defined as the story of the patience of God. Certainly He is the God of history; the God of Abraham, Isaac, and Jacob; the God of Moses and the prophets; the God of Jesus, the apostles, and the post-apostolic Church. Moreover, God has been extraordinarily patient with his wayward Church. He is also at work, and sovereign. He will not allow error to triumph. As Paul wrote, "We cannot do anything against the truth, but only for the truth" (II Corinthians 13:18). Already during the past thirty years, in the Episcopal Church in the U.S. and elsewhere, significant evangelical progress has been made. If we continue in prayer and witness, there seems to be no reason why this development should not gather momentum. But we must be patient as God is.

Secondly, we must judge the Church by its official formularies and not by the wild utterances of a few idiosyncratic leaders. The Anglican Communion continues to look to the Prayer Book and Articles as its foundation documents, even where subscription to them has been relaxed. We refuse to contradict our inheritance. History declares the Episcopal Church to be biblical, reformed, and evangelical, so that we may rightly claim to be its authentic proponents.

Thirdly, we must adopt the strategy of the apostle Paul. False teachers were invading, disturbing and corrupting the churches in his day. What did he do in this situation? His solution to the problem was neither secession nor compromise. Instead, when false teachers increase, Paul took steps to multiply the number of true teachers who would be able to give instruction in sound doctrine and refute those who contradict it. This was his teaching to Titus (Titus 1:9).
This is why TESM (Trinity Episcopal School for Ministry) is so important in the Episcopal Church today. The founding of TESM, with Bishop Alfred Stanway as its first dean, was a tremendous step of wisdom and faith. Its commitment to the Bible and the gospel, to scholarship, discipleship and pastoral excellence, is a most encouraging development. If a steady stream of TESM graduates goes out to occupy positions of influence for Christ, the church will undoubtedly be changed.

Fourthly, we must distinguish between primary and secondary issues, between what is central and what is circumferential. We can then determine what the vital issues are on which we have to protest and fight, while at the same time giving one another liberty in some areas in which Scripture is not altogether clear. This could be called a "principled" comprehensiveness. Dr Alec Vidler stated the matter well: "In these latter days the conception of Anglican comprehensiveness has been taken to mean that it is the glory of the Church of England [i.e. Anglicanism] to hold together in juxtaposition as many varieties of Christian faith and practice as are willing to agree to differ, so that the church is regarded as a sort of league of religions... The true principle of comprehension is that a church ought to hold the fundamentals of the faith, and at the same time allow for differences of opinion and interpretation in secondary matters, especially rites and ceremonies" (Essays in Liberality). Bishop J.C. Ryle was even more outspoken. He called a church of unprincipled comprehension "a kind of Noah's Ark," because it accommodates the clean and the unclean without discrimination. Instead of this, a principled comprehensiveness would mean agreement in essentials, with freedom in non-essentials. Nobody has expressed this better than Rupert Meldenius (thought to be a pseudonym of Richard Baxter): "In essentials, unity; in nonessentials, liberty; and in all things, charity."

Fifthly, we must encourage more evangelical scholarship. In the early centuries the church fathers not only outlived and out-loved but out- thought their opponents. By contrast, in our own day, many evangelical people despise and reject scholarship. It is an extremely serious situation. I do not hesitate to say that anti-intellectualism and the fullness of the Holy Spirit are mutually incompatible. Since the Holy Spirit is "the Spirit of truth" as Jesus called Him, wherever he is in control truth matters.
It is important to encourage the rising generation of evangelical scholars to recognize their vocation. The positions adopted by liberal writers today for example in theology and in Christology, in relation to the Bible and to sexual ethics are not irrefutable; they can be countered and overthrown. A fine example is the book by Dr Alister McGrath, Principal of Wycliffe Hall, Oxford, entitled A Passion for Truth(IVP 1996), and subtitled "The Intellectual Coherence of Evangelicalism".

Sixthly and lastly, we must embody our message. As Paul wrote to the Philippians, "Let your manner of life be worthy of the gospel of Christ" (1:27). It is not enough for us to defend and proclaim the evangelical faith; we have to live and express it. We lack all credibility people perceive a dichotomy between what we say and what we are. John Poulton, at one time adviser on evangelism to the Archbishop of Canterbury, in his book called A Today Sort of Evangelism (Lutterworth 1972) wrote, "The most effective evangelism comes from those who embody the things they are saying. They are their message... Christians need to look like what they are talking about... What communicates now is basically personal authenticity." So, by the power of the Holy Spirit, we must develop both Christian lives and Christian churches in which Christ is made visible again.

Two of the options we have considered (to get out or give in) are ultimately defeatist, whereas to stay in while refusing to give in seems to me to be the way of courage. We need again to hear God's Word to his people: Do not fear, for I am with you; do not be discouraged, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand" (Isaiah 41:10).

Following are Rev. John Chapman's seven pieces of advice for the contemporary churches and their ministers. John Chapman was the head the Department of Evangelism in the Diocese of Sydney and has spoken in the United States on a number of occasions

1. Do not lose your nerve on the Gospel.

Romans 1:16,17. It is not that the Gospel is good just for those who are unbelievers to become believers, it is good for the whole of salvation. You must never think about coming to Jesus as being a beginning, and then you branch off to other things. When you come to Christ you have the whole box and dice. There's nothing more to be had. For in him the whole fullness of the Godhead dwells bodily and we have come to fullness in him. The way you began is the way you go on, unless you didn't begin properly, in which case you haven't begun! So, go back to square one, do not pass go and do not collect $200. You see, you come by the Gospel, you die by the gospel and in glory you sing the Gospel song! It goes on through eternity. And that's why you must never say to people, "Don't come to Gospel preaching unless you have an unbeliever. " That's a double error. The first error is that the Gospel is only good for unbelievers and the second error is that I don't need to be reminded of the Gospel. You go to Gospel preaching all the time. I don't know that there is any other preaching but Gospel preaching. The Gospel remains as good today as it ever was. It managed the test of time all the way through every 'ism' that came and went and it's still good today. Don't lose your nerve.

2. Let's renew our commitment to Biblical Literacy.

Colossians 1:28, 29. I want to say to you, work hard at this. If you are a lazy person by disposition pray that God will help you overcome that. Buy an alarm clock, as a good down payment on the fact that you're serious about it. Will you commit yourself to be the person who will study the Bible to show yourself approved of God? And I don't mean to pass exams, I mean will we in twenty years be still at it? Will you be still at it? Will you be learning new things when that time comes? Don't lose your confidence.

3. Will you renew your determination to teach the Bible whatever comes?

Put it up where you can see it regularly, 2 Timothy 4:1-2. Why? Because the time is coming when no one will want to give a hoot about what you preach. Can you be trusted then? To go on teaching the bible. Will you if there is only a little group that is interested? Will you still put in the hard yards? You'd put in the hard work if you were up at All Souls (in London) or if you were up at St. Helen's (also in London) every week. There are hundreds of people up there and there are people watching you all the time. Will you put in the hard yards when there are only twenty, that's the test. Will you give it your best shot then? Let's renew ourselves to faithfulness.

4. If you love the praises of men better than the praises of God, repent of that,
seek God and ask him to help you.

If that is where you stand, and I don't know anyone who's not under that sort of temptation, in the end you will not teach them the whole counsel of God. Because if you don't you'll only tell them the things they want to hear. Last year one of the faculty of Moore College preached on that verse, 'The matter which David did displeased the Lord' and it was a very powerful sermon too. David is they guy who's in a great position and he's covered all his tracks. But the matter displeased the Lord (2 Samuel11:27). It was a good sermon but it was particularly powerful for me because at the point of temptation I can't stop the thing ringing in my head. I've been saying to myself all the year, 'Chappo, the matter which David did displeased the Lord. And nobody else knows but you and the Lord. Will you quickly repent?' If you're a person who cannot live without the constant approval of other people, and you disregard the approval of God, deal with it.

5. Don't follow the theological fads of the day.

Acts 17:11. Do you recall it? It is about the Bereans; what marked them? They were more noble in character than those at Thessalonica. Why was that so brothers and sisters? Because have a look, have a look at it, turn it up, Acts 17:11 'The Bereans were more noble in character than those at Thessalonica for they received the message with great eagerness'. And what did they do with this message which the apostle brought them? The examined the Scriptures every day to see if what Paul said was true. One of the things about having been a Christian now since 1947 is that you've seen the theological fads come and go, and I'm saying don't be swept away by them -- such a waste of time. And you get hurt if you're not a discerning person. When I did my one year at theological training there wasn't any reputable scholar who would have dated John's Gospel in the first century. What was standard fare was that it could not possibly have been written and if you believed it had been written, by the apostle you were a dolt par excellence, you really were! And I'm simply saying now there's hardly anybody who wants to shove it anywhere else but in the first century. Robinson wants to say it's the first of all written -- there you go. And so they come and go. Be like these Bereans, noble of character, and say, 'Is this what the Bible is teaching?'. Will you be a person who reforms your life according to the Scriptures and will you work hard at it? Don't be too proud to be taught. And in this whole matter of not following the fads keep examining the Bible as you go through and learn to be something.

6. Guard the Gospel.

Will you be someone who not only trusts the Gospel and preaches the gospel but will actually go the next mile and guard the Gospel. 1 Timothy 6:20 -- 'Timothy, guard what has been entrusted to your care', which I think is not only the Gospel but those for whom he is gospelling. Guard it. 'Turn away from godless chatter'. And it's reiterated in 2 Timothy 2:13,14. 'What you heard from me keep as the pattern of sound teaching, with faith and love, in Jesus Christ. Guard the good deposit that was entrusted to you.' Guard it! 'With the help of the Holy Spirit who lives in us'. Of course the obvious way to guard it is to keep teaching it. But every now and again you've got to stand up and do the negative. You've got to stand up and be counted and say, 'This is not what God says.' And we've got to do it for our own sake and we've got to do it for the sake of those around us. And at that stage you will be misunderstood. There will be piles of letters coming across your desk. there is always a cost to pay. When the time comes, will you stand up and be counted? When it's a matter of Gospel truth. And it'll hardly ever come up in the guise of, 'Do you believe that Jesus died for you?' It will never be like that. The question to ask is-- will this lead people to a clearer understanding of the issues or will this muddy the water? There are more people who are muddying the water in my experience at the present than are trying to get the mud to settle. And I want to know which one would you be. I don't think it's got much to do with your temperament. I don't now of anybody who makes a stand who doesn't pay and pay dearly.

7. Do not lose the joy of the Gospel ministry.

If the downside is plain ordinary hard work, the upside is it is really terrific. We are equipping people for eternity. 'Now if the ministry that brought death', he's talking about Moses, 'which was engraved with letters of stone, came with glory, so the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious? (2 Corinthians 3:7). Moses' ministry was glorious, even though it was a ministry to death. How much more, though it was fading, how much more the glory of the ministry of the Spirit, and it's that that causes him to go in Chapter 4:1 'Therefore, since though God's mercy we have this ministry, we do not lose heart'. Look at v 16, 'Therefore we do not lose heart' in this ministry, and I want to say that although I do find it hard work, it is beyond me to think of doing anything else. It has been so satisfying in life that I cannot believe that people will pay me do that which is so enjoyable. It's too good to be true. I mean most people exercise their ministry in their spare time, but God has allowed me to do it and has actually organized for me to get paid to do it. No, that is a terrific privilege and I want to say, do not lose the joy that comes from Gospel Ministry.

The above article was reprinted with Permission from the Proclamation Trust.