One of the difficulties in talking about the book is that it is consistently half-true: that is, that everything Miley says (in this passage as in the rest of the book) is true for some parishes, or for some people in some parishes. Equally, however, that is not the way it is everywhere.
The complaint in the passage Trevor sent, is that Caroline has found people in her parish unwilling to talk about the substance of their faith. Yes, sometimes this reflects the fact that a parish is more of a social club than a worshipping community. But even within such a community, it can also reflect the fact that people take each other's faith as read, and are catching up on the other events of their week.
Often, this catching up is of a pastoral nature: Grace has had a bad knee and we want to know how she's going, or Bernie's Dad had a stroke a couple of weeks ago, or Jack is worried he is going to be retrenched in the announced cut-backs at work, etc., etc.
Sharing our concern for each other in this way is no more nor less than Paul required of us.
But, true, Caroline as a new seeker is also entitled to ask and find out more about the substance of the faith that brings these saints together. Even the best preaching doesn't address this need, even if one sits through a year's worth of sermons: that is not what sermons are there for.
She may have been unlucky in her choice of parish, but plenty of places these days provide for her sort of enquiries (although it often isn't over the coffee after the service). For the basic beginner, there is often some kind of bible study programme, either on-site or in a neighbouring parish.
As emerges from time to time, I am an Anglican, and for people wanting more sophisticated bible study opportunities there are many more substantial opportunities available for Anglicans. These include correspondence courses for those who prefer to study alone, and at the other extreme is the four-year group-based EFM programme (Education For Ministry) with which I am involved.
My observation of the church (whether Anglican, UCA, or other) is that it is a hodge-podge. There are places which are admirable and places which are less so. Part of my on-going frustration with the institution stems from this fact.
But it would be nice if people who wrote books, didn't generalise so abominably.
Ray Cotsell
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--- Begin Message --- From Caroline Miley�s �The Suicidal Church (Can the Anglican Church be saved?)� (Pluto Press, 2002).
�Go into all the world and proclaim the good news�
A considerable source of surprise for newcomers to the church is that Christians do not like talking about Christianity. Not only don�t they talk about it willingly and enthusiastically, but they have a tendency to become alarmed or resentful if the topic is openly addressed or pursued. This applies to both clergy and laity. This is very odd, as in every other �interest-based� organisation, discussion of the �interest� is universal, even mandatory. Hang-gliding clubs are full of people discussing hang-gliding; Rotarians discuss Rotary; football fans bore others to death with discussion of their fancy. Christians, however, do not discuss Christianity. To insist on doing so after church on Sunday morning is to be made aware that one has committed a frightful faux pas.
This non-discussion of the reason we are all at the church to start with is alarming and distressing to the newcomer. Many people have gone to church with the specific view of finding some people to talk to about Christianity, and spiritual life in general. The non-Christian usually does not know anyone to discuss such issues with; he or she thinks they will find someone at church who will be able to answer their questions and perhaps share their experience. Not so. The newcomer is met with a conspiracy of silence. They begin to wonder: is there something wrong with me? Perhaps my questions are all wrong? Is it irreligious to want to know these things?
The newcomer may eventually arrange a meeting with the parish priest in an effort towards enlightenment. After all, the priest is the official religious Christian person in charge. Surely they will be able to deal with these questions and discuss topics of faith. Amazingly, the priest also seems unwilling to discuss the faith, preferring talk about what sort of job you have, where you live, and what your interests are all the things you can discuss with your non-believer friends. When the new chum raises a question like �what is Christian life about?� an embarrassed silence supervenes. One of several answers often follows: �well, it�s to know and follow Jesus�, or �goodness, that�s a difficult one!� or �I think I�ve got a very good book about that here�. The newcomer is even more mystified. Doesn�t the priest know the answer, without reference to books?
The general message received by the newcomer is: Christianity is too awful, too boring, too embarrassing or too difficult to talk about. If that is the case, he or she wonders, what are all these people doing at church? What are they getting out of it? Where are all the religious people, the ones who are keen on religion?
The worst feature of this strange reticence is not only that it gives the newcomer the feeling that there is something wrong with them, or with their ideas about religion, but that it cuts off from them the very thing which they have come to church to seek: information about the Christian faith. They came to the one place in this secular world where they thought they could be sure of getting this knowledge, and it is denied them. They came to learn how to be a Christian, and no-one will tell them. They have indeed asked for bread and been given a stone.
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