Sydney Anglicanism: An Apology. By Michael P. Jensen. Eugene: Wipf & Stock, 2012. $9.99 for Kindle version and $21.00 for paperback here.
Sydney Anglicans are fundamentalist, sexist, theological and political bullies, and not faithful to historical Anglicanism. These are some of the claims that Jensen seeks to debunk in his book Sydney Anglicanism: An Apology – though not before presenting a raft of issues that need addressing, as well as possible ways that Sydney Anglicans can move forward as they look to the future.
The book is divided into two parts: The Bible and The Church. This division enables Jensen to not only address the concepts that are distinctively associated with Sydney Anglicanism, but also to engage with a number of opponents and arguments that have been pitted against Sydney Anglicanism. Jensen also takes opportunities (especially in part two) to delve into Sydney’s unique culture and history to shed some light on why Sydney Anglicans are a unique breed. This uniqueness, however, is carefully couched within an argument that seeks to maintain that Sydney Anglicanism is an extension not only of historical Anglicanism but also of the contemporary universal Anglican Communion.
Jensen begins part one by clarifying the term fundamentalism. He subsequently defends the view that, according to the historical conception of fundamentalism, the labelling of Sydney Anglicanism as fundamentalist is at best misguided and at worst disingenuous. The impression that Jensen gives is that the label fundamentalist is used of Sydney Anglicanism in the pejorative sense, in an attempt to impugn by mere association. This is clearly an issue that Jensen seeks to lay to rest, which he achieves with the limited treatment that he gives.
The reader is then given a guided tour around the biblical distinctives of Sydney Anglicanism. Of particular note is Graeme Goldsworthy’s pioneering of Biblical Theology. This view holds that the Bible is a unity that centres on the cross of Christ, the event that orientates not only the New Testament but also the Old Testament. As such the Bible is not a bunch of proof texts but a meta-narrative that informs not only how one reads the Bible but also how one teaches the Bible.
The final aspect of part one has to do with revelation and how this impacts praxis. There are two primary discussions, the first of which engages with Peter Carnley’s mystical perspective, something not dissimilar to the Eastern Orthodox view of the unknowability of God. Jensen portrays this view as seeking to distinguish itself from Sydney Anglicanism, which Jensen identifies is encapsulated in Broughton Knox’ clumsily titled article, ‘Propositional Revelation, the Only Revelation.’ The second discussion in this chapter engages with this article. Jensen defends Knox by describing the title as hyperbole, however, Jensen does call for greater perspicuity of the issue for which he draws upon Peter Jensen’s The Revelation of God. Essentially God’s self revelation is verbal, and it centres on the gospel of Jesus Christ, which is not to be understood as a static statement, but a living reality. In other words, the words Jesus Christ is propositional and personal (a means of encounter). Jensen defends the historicity of this claim.
In the last chapter of part one, Jensen demonstrates why preaching, and in particular expositional preaching, is the natural corollary of God’s self revelation. If God reveals himself in the gospel, then the reading, explication and application of this revelation must be central to the gathering of believers. Jensen refers to John Stott’s influential visit to Moore College in 1958 and his book I Believe in Preaching, as formative to Moore’s current views. In particular, that expositional preaching does not describe a particular style, as is commonly understood, but rather describes a particular content, that is, whatever the text is saying.
In part two Jensen looks at the doctrine of church, in particular the influence of Robinson and Knox. Jensen is refreshingly critical of Robinson’s narrow view that church is local and verbal (an activity) on the basis of the word ekklesia. Three arguments are worthy of mention. Firstly, Jensen highlights the NT usage of ‘the Church of God’, a clear reference to an earthly church. Secondly, Jensen shows that the Broughton-Know view was overly linguistically analytical and not sufficiently theologically informed. Thirdly, Jensen highlights the dearth of attention given to the Holy Spirit in the Broughton-Knox ecclesiology.
In chapter seven Jensen gets to the real beef when he addresses the question, ‘Are Sydney Anglicans Actually Anglicans?’ In short his answer is yes. Jensen cites the Sydney Anglican conviction and fidelity to the reformers and their associated texts, and that Sydney Anglican evangelicalism is a true reflection of the Anglican Church’s reformation past.
Jensen then deals with the topical issue of ordaining women in a helpful manner. He highlights that the Sydney Anglican’s use of the term ‘subordination’ was a mistake and unhelpful. To compare the subordination of women to men in role with Jesus’ subordination to the Father in role could be (and was) construed as Arianism. Jensen engages this issues by clarifying the relationship using different terminology. This is a welcomed correction. Furthermore, Jensen offers a number of constructive discussions that could help clarify and promote better Sydney Anglican synthesis on issues regarding gender. The most helpful of these would be to engage in dialogue to better understand how Sydney Anglicans are using the words authority and obedience.
In the final chapters, Jensen identifies that Sydney Anglican’s have on many fronts dug their heels in and held their ground, however, he also shows that they have work faithfully within the Anglican political machine, giving ground where they could.
This book is the first stop to understanding Sydney Anglicanism. Jensen does not try to convert, but rather reveal with fresh eyes and with an appropriately critical spirit what is Sydney Anglicanism. This book would also be a great help to those people throughout Australia and the world who wish to understand organisations that have been influenced by Sydney Anglicanism and Moore College, and even to understand the Biblical foundations of individuals who may have studied at Moore College.