The Priesthood of All Believers (RIP John Stott)

“You have made them to be a kingdom and priests serving our God.” (Rev 5.10)

1 Samuel 3.1-10; Revelation 5.1-10; John 1.43-end

I was in a packed St Paul’s Cathedral on Friday morning - they were queuing before 8am – for the memorial service for John Stott, the long time Rector and Rector Emeritus of All Souls Langham Place. Both English Archbishops and our own Bishop were there as well as a host of other Archbishops and Bishops from around the world.

John was a remarkable, humble and faithful pastor, Bible scholar, mentor and friend. His simple life of study and prayer, preaching, writing and discipling, helped shape the face of 20th century evangelicalism in Britain and around the world.

It was a long service and as I sat watching the congregation and various participants, it was fascinating to see that while most of the overseas Anglicans wore clerical collars, most of the English Evangelical Anglicans did not.

And I reflected on the differing understandings of priesthood that have ebbed and flowed during the 60 years of John Stott’s ministry.

In the 70s and 80s, many churches used to have those big sign boards outside with a text or a little thought for the week painted on in dayglow colours.

“Don't let worry drive you to despair - let the church help.”

Some of them were quite witty, but all of them were subject to additions by anyone with a spray can.

So “The meek shall inherit the earth” had added underneath - “if that’s alright by you?”

And someone had supplemented the rather hopeful: “Are you tired of sin? Then come inside.” with “If not, phone Bayswater 7328!”

But I remember it was an Anglican Church in the vanguard of the charismatic movement which had the usual more discreet sign outside, which said: Vicar: The Revd So-and-so; Ministers: the whole congregation.

So what is the distinction between laity and priests, and why does our text from Revelation tell us that all believers are priests to our God?

I first began reading John Stott in the 1960s - a time when all distinctions of persons were being swept away and so it is hardly surprising that Vatican II addressed what was seen as the problem of clericalism - nothing could happen without a priest. Priests were to become just ordinary chaps! Nuns would knit their own cardies and wear sensible shoes.

I think it was that great 60s theologian Spike Milligan who said: “never trust a priest who wears a rollneck sweater and says ‘call me Ken’”.

The Vatican II document Ulterior temporibus in 1967, while recognising the increasing role of the laity still maintained that priestly ministry is ‘distinct from the common priesthood of all the faithful... in essence and not merely in degree.’

Many of my low church Anglican colleagues would disagree with this Vatican II distinction between ministry and priesthood.

They might rather agree with the famous Church of England evangelical WH Griffiths Thomas, who was very influential at the beginning of the 20th Century and sometime Principal of Wycliffe Hall, Oxford.

He said: “Christianity is a religion that is a priesthood and not one that has a priesthood.” This was seen as a strong part of Prayer Book, Reformation faith for many evangelicals.

John Stott was always more measured and biblical. Here he is in his commentary on the Ephesians:

“The New Testament concept of the pastor is not of a person who jealously guards all ministry in his own hands, and successfully squashes all lay initiatives, but of one who helps and encourages all God’s people to discover, develop and exercise their gifts. His teaching and training are directed to this end, to enable the people of God to be a servant people, ministering actively but humbly according to their gifts in a world of alienation and pain. Thus, instead of monopolizing all ministry himself, he actually multiplies ministries.”

There is still a fierce debate that divides the Christian church: is priesthood a matter of ontology (essence); or function? Does ordination change the very being of a priest, or does it just set a person apart for a particular ministry within the church order?

Well, however we view priesthood, clergy both model and mirror the priesthood of all believers or the priesthood of all the baptized as it is often stated.

We are all disciples, and we are all called like Samuel to listen to the call of God, and like Philip and Nathanael, to follow Jesus as loving disciples.

John Stott was once in a debate about the media with Malcolm Muggeridge. These were Muggeridge’s days of fervent faith when he had no time for the media and declared it rotten to the core.

John Stott rounded on him and said you don’t blame the meat when it goes rotten, you blame the salt for not doing its job.

Stott was convinced that unless Christians took their faith and discipleship into their spheres of work, then they were failing in their Gospel calling as salt of the earth.

And he didn’t mean setting up prayer meetings or Bible studies at work – not that I’m against those. He meant that Christians should think hard and biblically about the decisions they make at work and in whatever area of life God has called us to be salt and light.

And so the task of the priest and preacher is to help the faithful to reflect on their manner of living and working. And to live out their calling – for as Christians we all have a calling – to live that out with integrity and in such as way as is honouring to Christ.

Religious faith became very internalised in the last half of the twentieth century – it was all a matter of private belief. Many of my generation and older find it very strange when Christians assert that what they believe is a public truth. That the transcendent God has revealed himself to us in Christ, and that we are all called to respond.

Of course many will choose not to believe or respond and that is their absolute right. But any religion worth its salt must proclaim what it believes publicly and bring its contribution to all debates in the public square.

It was this sense of public ministry that fired the new democracies that sprang out of the Reformation in Europe. People realised that it was not just for clerics and the aristocracy to be civic leaders, but all Christians were called to serve their society - for the common good and not just for their own good.

Last Sunday I was worshipping in Miami Cathedral, and at the end of a very challenging sermon the preacher turned to the organist and said ‘thank you Matthew’ and launched into a song.

It was a moment of deep culture shock for me!

Well I will not be launching into a reworking of

I am the very model of a modern Vicar General
I’ve information biblical, synodical and clerical…

But without a song and dance, and in that very understated English way that was the manner of John Stott,

I urge you to take your Christian faith seriously in every aspect of your life and public service,

So that the prayer of the Elders might be true of all of us…

“You have made them to be a kingdom and priests serving our God.” (Rev 5.10)

Priesthood of all believers

Priesthood of all Believers

“My Father is glorified by this, that you bear much fruit and become my disciples” (John 15.8)

In the 70s and 80s, many churches used to have those big sign boards outside with a text or a little thought for the week painted on in dayglow colours. eg “Don't let worry drive you to despair - let the church help.”

Some of them were quite witty, but all of them were subject to additions by anyone with a spray can.

So “The meek shall inherit the earth” had added underneath - “if that’s alright by you?”

And someone had supplemented the rather hopeful: “Are you tired of sin? Then come inside.” with “If not, phone Bayswater 7328!”

But I remember it was an Anglican Church in the vanguard of the charismatic movement which had the usual more discreet sign outside, which said:

Vicar: The Revd So-and-so
Ministers: the whole congregation.

So what is the distinction between laity and priests, and how do we carry out our common task as disciples of ‘bearing much fruit’?

Most of my working week at this time of year is taken up with organizing the ordinations of many new deacons and priests. There are about 60 in our diocese alone, which is most encouraging. We have 146 ordinands in training at present.

The 1960s was a time when all distinctions of persons were being swept away and so it is hardly surprising that Vatican II addressed what was seen as the problem of clericalism - nothing could happen without a priest. Priests were to become just ordinary chaps!

I think it was that great 60s theologian Spike Milligan who said: “never trust a priest who wears a rollneck sweater and says ‘call me Ken’”.

The Vatican II document Ulterior temporibus in 1967, while recognising the increasing role of the laity, still maintained that priestly ministry is ‘distinct from the common priesthood of all the faithful... in essence and not merely in degree.’

Many of my low church Anglican colleagues would disagree with this Vatican II distinction between ministry and priesthood. They would agree with the famous Church of England evangelical WH Griffiths Thomas, who was very influential at the beginning of the 20th Century and sometime Principal of Wycliffe Hall, Oxford. He said: “Christianity is a religion that is a priesthood and not one that has a priesthood.” This was seen as a strong part of Prayer Book, Reformation faith for many evangelicals.

Like Luther and the continental reformers they interpreted the Communio Sanctorum not in the medieval sense of being participants in the sacraments – the Communion; but in also being part of the fellowship of believers. They argued that there is nothing true of bishops, priests and deacons that is not true of the whole church.

So we must acknowledge that there is still a debate that divides the Christian church: is priesthood a matter of ontology or function? - does ordination change the very being of a priest, or does it just set a person apart for a particular ministry within the church order? (Eric Mascall gives one of the best and imaginative treatments of this in the last chapter of Theology and the Gospel of Christ, SPCK, 1977.)

Well, however we view priesthood, clergy both model and mirror the priesthood of all believers or the priesthood of all the baptized as it is often stated. We are all disciples, and in the words of our text, we are called to bear much fruit.

I want to suggest that we do this in two ways: by sign and by service. And these two ways reflect our Lord’s instructions to all Christians, priests and people, that they are to be a light to the world, and the salt of the earth.

I remember Bishop Richard saying at a deanery chapter as he looked round the room at those few not wearing dog-collars: “I want no anonymous priests in my diocese!”

But it is of course more than simply donning clerical dress, or for the laity, wearing a cross or some other Christian symbol, or carrying a large black Bible and reading it on the tube.

As lights to the world, we are to be signposts to the transcendent God. What does that mean?

At some social function this week I found myself, for the umpteenth time, trying to explain what a priest does.

People are generally happy with your doing good about the community, but what genuinely puzzles most of our contemporaries is any sense of devotion to God; of meaningful engagement with the Almighty through prayer and by the sacraments; of saying you can’t meet them for drinks till 7 because you are saying your prayers.

They don’t understand why I should spend so many hours in church every day or week. They do not understand that a priest’s engagement with the world is dependent upon his (or her) engagement with God.

It is especially in this way that the ordained are called to be the focus of transcendence; an archetype of the priesthood of all the baptized.

Our life in Christ should be a challenge to those round about us. It is a signpost to the transcendent God.

We must not hide our light under a bushel, or under some false humility that argues:
‘I’m such a poor disciple of Christ that I’d better keep quiet about.’ As the lady said to the Vicar on the door after a particularly fiery sermon: “Oh Vicar! We never knew what sin was until you came to the parish!”

Our involvement with church must be seen to be an involvement with a God whom we believe to be there; and not just as members of a local social club with nice music. Or as George Orwell put it: "choir practice in a jeweller’s shop".

Religious faith has become so internalised over the last 50 years - it’s all a matter of private belief - that many in western society find it very strange when Christians assert that it is a public truth. That the transcendent God has revealed himself to us in Christ, and that we are all called to respond. (The late Bp Lesslie Newbigin was very concerned with this.)

So we are a sign, lights to the world.

But secondly, we are to bear fruit by service. We are to be the salt of the earth. Jesus set us the example: “the Son of Man came not to be served but to serve, and to give his life a ransom for many.” (Matt 20.28)

It was this sense of service which fired the new democracies that sprang out of the Reformation in Europe. People realised that it was not just for clerics to be civic leaders, but all Christians were called to serve their society - for the common good and not just for their own good.

Salt that remains forever in the saltcellar is of no use. As disciples of Jesus Christ we should have a strong sense of public service.

In the simplest of terms, we should be known to be people who are kind and who do good in society.

I was at a seminar this week on the theology of development projects. It was for those 80 or so churches in our Diocese who have major building projects on the go and about 40 attended. It was inspiring to hear how different churches were developing their buildings to serve Christ in their community, whether the £35m scheme of St Martin in the Fields, or our own more modest attempt to make our buildings more useful in our mission.

So as priests and people, disciples of Christ, we are all called to be signs and agents of the kingdom of God, to be a royal priesthood.

“My Father is glorified by this, that you bear much fruit and become my disciples.,” (John 15.8)

Priesthood - priesting Edmonton

Peter priesthood priesting

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.” Matt 16.18

I found myself chuckling again today over the biography of that delightfully eccentric priest, Brian Brindley, remembered with affection by many of us here.

Damian Thompson describes his memory of him striding through Sainsbury’s, dressed in all the finery of a Roman Catholic Monsignor – patent buckled shoes with huge scarlet heels, clip clopping across the linoleum in search of ever creamier puddings. His fatness was covered by a soutane with 39 red buttons. As Brian explained “one for each of the 39 Articles I don’t believe in!”.

Well I don’t think William will be following quite in Brian’s footsteps, but it raised the question again for me ‘what is a priest?’

We know what a deacon is: as one of my Sunday school children explained when another child asked what a deacon was: “it’s something you put on a hill and set fire to.”

But to be a priest in today’s world, indeed, in today’s church, is a high and difficult calling.

Of course there has been quite a movement in the last 40 years to try and make out that a priest is just an ordinary person like any other Christian.

I think it was that great 60s theologian Spike Milligan who saw through the shallowness of this: “never trust a clergyman who wears a rollneck sweater and says ‘call me Ken’”.

Paul Avis in his latest book A Ministry Shaped by Mission, has redressed the balance, and reminded us that although all Christians are called to discipleship, only a few are called to that onerous ministry of priesthood, which is a special gift to the Church.

Now I don’t want to get into a big debate about priestly identity. As Pope Benedict said when he was but a lowly Prefect in the wake of Vatican Two: “we are tired of discussing priestly identity!”

Rather I want to suggest that we display our priesthood in two ways: by sign and by service.

And these two ways reflect our Lord’s instructions to all Christians, priests and people, that they are to be a light to the world, and the salt of the earth.

I remember Bishop Richard saying at a deanery chapter as he looked round the room at those few not wearing dog collars: “I want no anonymous priests in my diocese!”

[Two priests decide to go to Hawaii on holiday. They’re determined to make this a real holiday by not wearing anything that would identify them as clergy. As soon as the plane lands, they buy some outrageous shorts, shirts, sandals & sunglasses.

The next morning sitting on the beach, enjoying a drink, a gorgeous blond in an imaginative bikini walks by. She smiles at them and says, "Good morning, Father, Good morning, Father."

They were both stunned. How in the world could she have known?

The next day, they bought even more outrageous outfits - so loud, you could hear them before you saw them. Well after a while, the same gorgeous blonde, this time accompanied by a stunning brunette, walk along the beach, turning heads as they go.

As they pass they both nod and say "Good morning, Father, Good morning, Father."
Astonished one of the priests shouts out “How do you know we’re priests?”

The blonde turns with a puzzled look and says, "Father, it's us, Sister Angela and Sister Monica!"]

But it is of course more than simply donning clerical dress, or for the laity, wearing a cross or some other Christian symbol, or carrying a large black Bible and reading it on the tube.
As lights to the world, we are to be signposts to the transcendent God. What does that mean?

At some social function this week I found myself, for the umpteenth time, trying to explain what a priest does.

People are generally happy with your doing good about the community, but what genuinely puzzles most of our contemporaries is any sense of devotion to God; of meaningful engagement with the Almighty through prayer and by the sacraments; of saying you can’t meet them for drinks till 7 because you are saying your prayers.

They don’t understand why I should spend so many hours in church every day or week. They do not understand that a priest’s engagement with the world is dependent upon his or her engagement with God.

It is especially in this way that the ordained are called to be the focus of transcendence; an archetype of the priesthood of all the baptized. Our life in Christ should be a challenge to those round about us. It is a signpost to the transcendent God.

We must not be tempted to hide our light under a bushel, with some false humility that argues: ‘I’m such a poor priest that I’d better keep quiet about it.’ As the lady said to the Vicar on the door after a particularly fiery sermon: “Oh Vicar! We never knew what sin was until you came to the parish!”

Our involvement with church must be seen to be an involvement with a God whom we believe to be there; and not just as president of a local social club with nice music. William has not chosen a career – he could find much more profitable ways of using his talents! – he is answering a calling, which has been recognized by the church, whose representatives are here tonight.

Religious faith has become so internalised over the last 50 years - it’s all a matter of private belief - that many in western society find it very strange when Christians assert that it is a public truth. That the transcendent God has revealed himself to us in Christ, and that we are all called to respond.

So a priest is, in a very particular way, a sign, a light to the world.

But secondly, and more briefly, we also exercise our priesthood in service. We are to be the salt of the earth.

In the threefold office of the church, we are ordained deacon first, then priest, and if the Prime Minister calls, bishop. But a priest or a bishop is still a deacon.

Often when we lay out the bishop’s vestments, we have a lightweight dalmatic which he puts on over his alb, and this is to remind him that he is still a deacon - a servant of the church.

Paul Avis again in his book makes the case that the Diaconate is the pivotal office of the Church. It is where we all started our ordained life; he calls it the flagship of ministry.
Jesus himself set us the example:

“the Son of Man came not to be served but to serve, and to give his life a ransom for many.” (Matt 20.28)

Salt that remains forever in the saltcellar is of no use. As priests and deacons we should have a strong sense of public service. In the simplest of terms, we should be known to be people who are kind and who do good in society.

In the history of the Anglo-Catholic movement we read time and again of great public funerals of priests in many of the deprived cities of our land. They were loved and honoured because they served Christ as salt in society. Of course we must shut ourselves away to say our prayers, but we must also be open to the world, ready to infect society with godliness.

Today’s epistle is a lovely story – the church are locked away praying fervently, and presumably believingly, for Peter’s release. An angel of the Lord releases him and he turns up at the door of the prayer meeting. When the door girl tells them all he’s there, they think she’s mad! Our prayers are to take us out into the world where God is already at work.

As salt and light, we will be following the example of Our Lord, and of the apostle Peter. And in so doing, what our Lord said of Peter, he will say to all of us – priests and people:

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.” Matt 16.18