Anglican clergy gather for the Toronto Pride Parade

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When I looked at the photo below depicting a clump of Anglican clergy gathered in eager anticipation of participating in the Toronto Pride Parade, I found myself musing on what to call such a collective.

As I looked at the ladies, “a murder of crows” sprang to mind but, being in a charitable frame of mind, I set that aside in favour of something more fitting to the occasion; that and the fact that my cat is glaring suspiciously at me as I write this.

With a nod to my cat’s ancestors and Melissa Skelton, here we have a Pride of Pussies, with Toronto’s first homosexual bishop, Kevin Robertson, lurking in the background:

The Church of England’s Lego Indaba

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Rowan Williams used Indaba groups to try and cure the divisions in the Church of England. That didn’t work so Justin Welby is trying something new by using Lego “to build 3D metaphors for the state of the church….”

If that doesn’t solve the problems in the Anglican Communion, nothing will.

From here:

The Church of England wants to build a new future… using Lego.

Vicars yesterday used the toy bricks at a bizarre problem-solving session where they were asked to build 3D metaphors for the state of the church and also to describe themselves.

The process apparently ‘liberates the creative imagination’ and helps explore how participants’ ‘ideas, identities, values and expectations might combine to solve problems or discover vision’.

But Anthony Kilmister, chairman of the Anglican Association, said: ‘This beggars belief when the Church is facing so many serious issues.

‘A little more proper conversation and action and a little less playing with Lego might achieve something more constructive.’

The session was held in the diocese of Canterbury, overseen by Archbishop Justin Welby, whose spokesman said: ‘He is always positive about anything that encourages creative thinking.’

Safe spaces then and now

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A few years ago when I visited the Monasteries of Metéora, I was fascinated by the murals on the walls of the narthex where new Christians had to wait before being baptised. They were graphic images of what early – and possibly prospective – Christians had to endure for their faith: dismemberment, crucifixion, crushing, flaying and disembowelling.

If 14th century proselytes were undeterred by the sights in this safe space, they were led into the baptistry for baptism.

The Diocese of Toronto has a safe space too, where transgender youth can escape homophobic slurs and other horrors of the modern world.

Could this have something to do with how we have ended up with a generation of such feeble, enervated, impotent, milquetoast Anglican Christians?

From here:

In a conversation with his mother and aunt in 2015, Mylo Woods talked about how difficult it was to be a trans youth. “Everyone was bullying me, using homophobic slurs, making me feel angry and depressed, even suicidal,” he recalls telling them.

During the conversation, Mylo said he wished he had a place to get away from it all. “I just wanted something for me and other kids where we could be ourselves and forget worrying about those things anymore,” he says.

His comment struck a chord. “In my world, if a child asks you if you can build a safe space for them, you say yes,” says his aunt, the Rev. Erin Martin, the incumbent of St. James the Apostle, Sharon, located about 50 km north of Toronto.

Ms. Martin and Mylo’s mother, Kit Woods, had an idea. What about creating a safe place for LGBTQ youth and their friends at the church? The women, who are sisters, asked some parishioners if they would like to help. They said yes, and in 2016 A Safe Place was born.

Held in the parish hall, the twice-monthly gathering gives LGBTQ youth and their friends an opportunity to hang out together and be themselves. There is no structured program. Sometimes they simply shout out “I’m gay!” or “I’m trans!” or “I don’t know what I am!” It is a release for some of the kids because they can’t say it at home. Often they share stories about their lives such as being misgendered or rejected because they are gay. Then they rally around each other for support. It isn’t all serious – they have a lot of fun as well.

In case anyone thinks I am being callous and unfeeling – well, perhaps I am a little, but not as much as those who are encouraging children to celebrate their mental disorder rather than help them cure it.

Letter to the Churches – Gafcon Assembly 2018

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Here is the final statement from GAFCON 2018. There were 1950 people attending from 50 countries, including 316 bishops, 669 other clergy and 965 laity. The letter urges GAFCON members not to attend Lambeth 2020 unless ACNA is invited and Provinces which deviate from the Christian faith like TEC and the ACoC are disinvited.

It sends a very clear message to Justin Welby that, in spite of his bending Christianity to fit the whims of secular culture, his version of the faith is the one that is rapidly becoming irrelevant, not GAFCON’s. This really is good disagreement.

Letter to the Churches – Gafcon Assembly 2018

22nd June 2018

Greetings from the land of the birth, ministry, death, resurrection and ascension of our glorious Lord Jesus Christ. The third Global Anglican Future Conference (Gafcon) was held in Jerusalem in June 2018, a decade after the inaugural Gafcon in 2008. Gafcon 2018, one of the largest global Anglican gatherings, brought together 1,950 representatives from 50 countries, including 316 bishops, 669 other clergy and 965 laity. A unanimity of spirit was reflected throughout the Conference as we met with God in the presence of friends from afar. We celebrated joyful worship, engaged in small group prayer and were inspired by presentations, networks and seminars.

We met together around the theme of “Proclaiming Christ Faithfully to the Nations”.  Each day began with common prayer and Bible exposition from Luke 22-24, followed by plenary sessions on God’s Gospel, God’s Church and God’s World.

PROCLAIMING GOD’S GOSPEL

We renewed our commitment to proclaim the gospel of the triune God in our churches and in all the world. Our Chairman reminded us in his opening address: “God’s gospel is the life-transforming message of salvation from sin and all its consequences through the death and resurrection of the Lord Jesus Christ. It is both a declaration and a summons: announcing what has been done for us in Christ and calling us to repentance, faith and submission to his Lordship.” It involves the restoration and reaffirmation of God’s original creative purposes. It is addressed to men, women and children and it is our only hope in the light of the final judgment and the reality of hell.

This is God’s gospel, the gospel concerning his Son (Romans 1:1–3). The centre of the gospel message is this one person, Jesus Christ, and all that he has done through his perfect life, atoning death, triumphant resurrection and glorious ascension. In our daily expositions, we followed Jesus’ path from the judgments by Pilate and the Jewish leaders, to his death for us on the cross,  to his breaking the bonds of death on Easter morning and to his commission to the disciples to proclaim “repentance for the forgiveness of sins in his name to all nations” (Luke 24:47). The uniqueness of Jesus Christ lies at the heart of the gospel: “there is salvation in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). The gospel confronts us in the midst of our confusion and sin but it does not leave us there. It includes a summons to repentance and a call to believe in the gospel (Mark 1:15), which results in a grace-filled life.  The ascended Christ gave his Spirit to empower his disciples to take this gospel to the world.

Yet faithful proclamation of this gospel is under attack from without and within, as it has been from apostolic times (Acts 20:28-30).

External attacks include superstitious practices of sacrifices and libations that deny the sufficiency of Christ’s sacrifice. Some religions deny the unique person and work of Christ on the cross, and others are innately syncretistic. Secularism seeks to exclude God from all public discourse and to dismantle the Christian heritage of many nations. This has been most obvious in the redefinition of what it means to be human, especially in the areas of gender, sexuality and marriage. The devaluing of the human person through the advocacy of abortion and euthanasia is also an assault upon human life uniquely created in the image of God. Militant forms of religion and secularism are hostile to the preaching of Christ and persecute his people.

Internally, the “prosperity gospel” and theological revisionism both seek in different ways to recast God’s gospel to accommodate the surrounding culture, resulting in a seductive syncretism that denies the uniqueness of Christ, the seriousness of sin, the need for repentance and the final authority of the Bible.

Tragically, there has been a failure of leadership in our churches to address these threats to the gospel of God. We repent of our failure to take seriously the words of the apostle Paul: “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number, men will arise and distort the truth in order to draw away disciples after them” (Acts 20:28-30).

We dedicate ourselves afresh to proclaiming Christ faithfully to the nations, working together to guard the gospel entrusted to us by our Lord and his apostles.

REFORMING GOD’S CHURCH

The gospel of God creates the church of God. Through the invitation of the gospel, God calls all people into fellowship with his Son, the Lord Jesus Christ. As the word of the gospel goes forth in the power of the Holy Spirit, they respond through the work of the Holy Spirit to repent, believe and be baptised, and are thereby joined to Christ’s body which is his church (Acts 2:37-44; 1 Corinthians 12:12-13). As members of Christ’s body, they are sanctified in him, called to live lives of holiness and to be salt and light in the world.

One Conference speaker reminded us: “In the councils of the church, we should not mimic the ways of the world but gather to pray, to praise (i.e., to be eucharistic), to consult, to decide, and if necessary to discipline. These gatherings should be properly conciliar in nature, decisive in moving the church forward in its mission and common life. There should be the will to exercise loving but firm discipline to bring sinners to repentance and restoration.” Likewise at the Communion level, there are times when the leadership must come together to exercise its responsibility to discipline an erring member province.

For some time, our Communion has been under threat from leaders who deny the Lordship of Christ and the authority of Scripture. In the late 20th century, human sexuality became the presenting issue.

The 1998 Lambeth Conference by a huge majority (526 to 70) approved Resolution I.10 on Human Sexuality, which affirmed the teaching of Jesus in Matthew 19 that there are only two expressions of faithful sexuality: lifelong marriage between a man and a woman or abstinence. The resolution rightly called for pastoral care for same sex attracted persons. At the same time, it described homosexual practice as “incompatible with Scripture” and rejected both the authorisation of same sex rites by the Church and the ordination of those in same sex unions.

Lambeth Resolution I.10 reflected the rising influence of the Global South in the Communion. The ground for the Resolution had been prepared by the 1997 Kuala Lumpur Statement of the Global South Anglican Network. Our collaboration with the Global South Network has been ongoing, and its leaders took an active part in this Conference.

The subsequent rejection of Lambeth I.10 in word and deed by the Episcopal Church USA and later by some other Anglican provinces led to a “tear [in] the fabric of the Communion at its deepest level”, followed by ten years of futile meetings in which the four Instruments of Communion failed to exercise the necessary discipline. The Primates’ Meeting repeatedly called upon these provinces to repent and return to the faith.  Yet their efforts were undermined by other Instruments of Communion, culminating in the failure of the Office of the Archbishop of Canterbury to carry out the clear consensus of the Primates’ Meeting in Dar es Salaam in 2007.

In the Jerusalem Statement and Declaration, the 2008 Global Anglican Future Conference took up the challenge of restoring biblical authority (and the teaching on human sexuality in particular) by affirming the primacy of the Bible as God’s Word written and going back to the other sources of Anglican identity – the Creeds and Councils of the ancient church, the 39 Articles, the 1662 Book of Common Prayer and the Ordinal. The Conference also constituted a Primates Council and authorised it to recognise Anglican churches in areas where orthodox Anglicans had been deprived of their church property and deposed from holy orders.

During the past twenty years, the Instruments of Communion have not only failed to uphold godly discipline but their representatives have refused to recognise our concerns and have chosen instead to demean Gafcon as a one-issue pressure group and accuse it of promoting schism, where in fact the schismatics are those who have departed from the teaching of the Bible and the historic doctrine of the Church. Slogans such as “walking together” and “good disagreement” are dangerously deceptive in seeking to persuade people to accommodate false teaching in the Communion.

We grieve for the situation of our global Communion as it has been hindered from fulfilling its God-appointed task of reaching the world for Christ. We repent of our own failures to stand firm in the faith (1 Corinthians 16:13). But we do not lose hope for the future, and note that there is strong support for the reform of our Communion.  Prior to Gafcon 2018, delegates overwhelmingly affirmed the following propositions:

  • Lambeth Resolution I.10 reflects the unchangeable teaching of the Bible;
  • the Gafcon movement should continue to be faithful to the Jerusalem Declaration;
  • the Primates Council should continue to recognise confessing Anglican jurisdictions.

Over the past twenty years, we have seen the hand of God leading us toward a reordering of the Anglican Communion. Gafcon has claimed from the beginning: “We are not leaving the Anglican Communion; we are the majority of the Anglican Communion seeking to remain faithful to our Anglican heritage.” As Archbishop Nicholas Okoh stated in the inaugural Synodical Council: “We are merely doing what the Communion leadership should have done to uphold its own resolution in 1998.”

We give thanks for the godly courage of our Gafcon Primates in contending for the faith once for all delivered to the saints.  We applaud their decision to authenticate and recognise the provinces of the Anglican Church in North America and the Anglican Church in Brazil, to recognise the Anglican Mission in England and to consecrate a Missionary Bishop for Europe. This has become necessary because of the departure from the faith by The Episcopal Church, the Anglican Church of Canada, the Episcopal Church of Brazil and the Scottish Episcopal Church.  At Gafcon 2018, we heard many testimonies of faithful Anglicans who have been persecuted by those holding office in their respective provinces, merely because they would not surrender to, nor be compromised by, the false gospel that these leaders profess and promote. We also recognise the Gafcon Primates’ willingness to assist faithful Anglicans in New Zealand where the Anglican Church has recently agreed to allow bishops to authorise the blessing of same sex unions.

As the Gafcon movement matures, it has also seen the need for a more conciliar structure of governance.  We endorse the formation of Gafcon Branches where necessary and of a Panel of Advisors, comprising bishops, clergy and lay representatives from each Gafcon Province and Branch, to provide counsel and advice to the Primates Council. Together with the Primates, the Panel of Advisors form a Synodical Council to bring recommendations to the Gafcon Assembly. The Synodical Council met for the first time at this Conference.

In light of the recommendations of the Synodical Council, we respectfully urge the Archbishop of Canterbury

  • to invite as full members to Lambeth 2020 bishops of the Province of the Anglican Church in North America and the Province of the Anglican Church in Brazil and
  • not to invite bishops of those Provinces which have endorsed by word or deed sexual practices which are in contradiction to the teaching of Scripture and Resolution I.10 of the 1998 Lambeth Conference, unless they have repented of their actions and reversed their decisions.

In the event that this does not occur, we urge Gafcon members to decline the invitation to attend Lambeth 2020 and all other meetings of the Instruments of Communion.

REACHING OUT TO GOD’S WORLD

Our conference theme has been “Proclaiming Christ Faithfully to the Nations.” We have received the gospel through the faithful witness of previous generations. Yet there are still billions of people who are without Christ and without hope. Jesus taught his disciples: “this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations” (Matthew 24:14).

We repent for the times and seasons when we have only preached to ourselves and not embraced the difficult task of reaching beyond our own cultural groups in obedience to God’s call to be a light to the nations (cf. Acts 13:47).  In faith and obedience, we joyfully recommit ourselves to the faithful proclamation of the gospel.

In order to expand our ability to proclaim Christ faithfully to the nations in both word and deed, we launched nine strategic networks.

Theological Education: To promote effective theological training throughout the Anglican Communion

Church Planting: To expand church planting as a global strategy for evangelisation

Global Mission Partnerships: To promote strategic cross-cultural mission partnerships in a globalized world

Youth and Children’s Ministry: To be a catalyst for mission to young people and children of all nations so that they may become faithful disciples of Jesus Christ

Mothers’ Union: To expand the potential of this global ministry to promote biblical patterns of marriage and family life

Sustainable Development: To establish global partnerships which work with the local church to bring sustainable and transformative development

Bishops Training Institute: To serve the formation of faithful and effective episcopal leadership throughout the Communion

Lawyers Task Force: To address issues of religious freedom and matters of concern to Anglican lawyers and Chancellors and to further the aims of the Jerusalem Declaration

Intercessors Fellowship: To inspire and develop globally connected regional and national intercessory prayer networks

In the world into which we go to proclaim the gospel, we shall encounter much which will need us to walk in paths of righteousness and mercy (Hosea 2:19; Micah 6:8). We commit to encouraging each other to give strength to the persecuted, a voice to the voiceless, advocacy for the oppressed, protection of the vulnerable, especially women and children, generosity to the poor, and continuing the task of providing excellent education and health care. As appropriate, we encourage the formation of other networks to assist in addressing these issues.

OUR GLOBAL ANGLICAN FUTURE

To proclaim the gospel, we must first defend the gospel against threats from without and within.  We testify to the extraordinary blessings on this Conference, which leads us to call upon God even more, that the Anglican Communion may become a mighty instrument in the hand of God for the salvation of the world. We invite all faithful Anglicans to join us in this great enterprise of proclaiming Christ faithfully to the nations.

Now to him who is able to do immeasurably more than all we ask or imagine,
according to his power that is at work within us, to him be glory in the church
and in Christ Jesus throughout all generations, for ever and ever! Amen.
Ephesians 3:20-21

GLOSSARY

Conciliar – Working as a council of the church

Gafcon Branches – A Branch may be established by application to the Gafcon Primates Council in a province whose Primate is not a member of the Gafcon Primates Council.

Gafcon Primates – Primates who have endorsed the Jerusalem Declaration and have been admitted to the Gafcon Primates Council.

Gafcon Provinces – Provinces whose House of Bishops or Provincial Synod have endorsed the Jerusalem Declaration and whose Primate is a member of the Gafcon Primates Council.

Instruments of Communion – There are four Instruments: The Office of the Archbishop of Canterbury, the Lambeth Conference, the Primates’ Meeting and the Anglican Consultative Council. http://www.anglicancommunion.org/structures/instruments-of-communion.aspx

Jerusalem Statement and Declaration – The Statement agreed by the inaugural Gafcon Assembly in 2008.  https://www.gafcon.org/resources/the-complete-jerusalem-statement 

Kuala Lumpur Statement – approved by the Global South Anglican Network in 1997. http://www.globalsouthanglican.org/index.php/blog/comments/the_kuala_lum…

Lambeth Resolution I.10 – approved by the Lambeth Conference in 1998. http://www.anglicancommunion.org/resources/document-library/lambeth-conf…

Panel of Advisors – consists of one bishop, one clergy and one lay representative from each Gafcon Province and Gafcon Branch, who give counsel and advice to the Gafcon Primates.

Primates’ Meeting – A meeting of Primates called by the Archbishop of Canterbury

Synodical Council – Consists of the Panel of Advisors and the Gafcon Primates Council meeting together to make recommendations to the Gafcon Assembly

National Virtue Signalling Aboriginal Day

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Today is National Aboriginal Day, prompting the Diocese of Ottawa to tweet this meaningless nonsense:

If the diocese truly believes its churches are built on land that belongs to someone else, they should give it back. Bishop John Chapman could set an example by giving away his rectory.

Canada legalises recreational marijuana use

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Having spend the last 50 years trying to convince people to stop smoking tobacco because it is bad for them, the government of Canada has legalised cannabis even though smoking it is probably worse.

Our prime minister, who must by now have realised that a drug-stupefied population is his only hope for re-election, tweeted this:

Criminals will still reap the profits; the only difference is they are sitting in the House of Commons.

Children will undoubtedly find it easy to obtain legal marijuana – from their older friends, from their parents. From the back garden.

As Western civilisation aborts, euthanises and dopes itself into extinction, cheered on by mainline churches, I fear there will be no reprieve, no swinging back of the pendulum, no regret or repentance, no Christendom redux.

We have one remaining hope: not marijuana, Maranatha.

Eucharist and Gospel Drag Event

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Christ Church Deer Park Anglican Church in Toronto is holding a Holy (that’s the claim, at least) Eucharist and Gospel Drag event on June 22.

From here:

Happy #PRIDE2018! Join us on June 22 at 7pm for a fully inclusive and informal service of Holy Eucharistic (aka. Mass or Communion) with Canada’s first openly gay bishop, +Kevin Robertson, words from queer activists, and music by our very own Deb Whalen and friends.

The service will be followed by an evening of Gospel Drag with Carlotta Carlisle,Tynomi Banks and Katinka Kature, and a free round of ice-cold beer!

Using only the finest liturgy, featuring fantastic live music, and coupled with a pint of locally brewed beer, we have unlocked the perfect combination to kick off your Pride Toronto celebrations! Oh, and did we mention drag?!

For those wondering who these ladies are, please peruse these videos where you can admire their genteel virtues before you decide whether or not to invite them to perform at your church.

Here is Tynomi in full gospel drag swing:

play-sharp-fill

Here is Carlotta practicing her audition for the position of next Bishop of Toronto:

And last but not least, here’s Katina demonstrating a tasteful liturgical dance:

Geoff Woodcroft elected bishop in Diocese of Rupert’s Land

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Geoff Woodcroft was elected coadjutor bishop of the diocese of Rupert’s at an electoral synod Saturday, June 16.

If you hack your way through the dense undergrowth of clichés sprouting lushly in the article below you will discover that Woodcroft supports same-sex marriage. It appears that this is now a requirement for being a bishop in the Anglican Church of Canada.

Woodcroft, 57, says he is “overwhelmed by the generous expression of the diocese” and surprised by the numbers of votes he received. He was elected on the fifth ballot, after receiving 48 votes from clergy and 75 from the laity. “It’s an absolute thrill,” he says.

Woodcroft says he is passionate about moving the church away from seeing itself through the lens of scarcity. “I see us as being abundantly blessed,” he says. He is looking forward to shifting the way the church is evaluated from “old metrics” like numbers on Sunday, to stories of “how disciples carry Christ into the world,” he adds.

“What are the volunteer things we’re doing? How many volunteer hours? What are the things that we’re doing—in narrative rather than numerical form—that really show the goodness of God working through the church? I think that those are the things that are actually going to be the excitement that helps us build the church yet again.”

Bishop-elect Geoff Woodcroft (middle) with Diocese of Rupert’s Land Bishop Don Philipps and Archbishop Greg Kerr-Wilson, metropolitan of Rupert’s Land, shortly after his election

Woodcroft says his first goals as bishop will be to get to know clergy and their families, to reach out to rural areas and to promote reconciliation. “What permeates everything we do is the spirit and drive towards reconciliation.”

Woodcroft is an associate of Rupert’s Land Indigenous Council and was an Anglican representative at the Independent Assessment Process hearings as part of the Indian Residential Schools Settlement Agreement, listening to the stories of settlement claimants and offering, if invited, statements of apology.

He says he has learned a lot from Indigenous elders. “I think I am a better person because I know that I have to be on a path of reconciliation.”

His church, St. Paul’s, also worked with Cree ministry Wechetowin to create a memorial to residential school survivors at The Forks Historical Site in Winnipeg.

In response to a questionnaire given to candidates prior to the election, Woodcroft said that he will support same-sex marriage, adding that the decision to facilitate same-sex marriage is not unanimous in the diocese. “We need a generous conversation about Christian marriage, including same-gender marriage,” he wrote. He added that “local option is a good beginning; but I also think we can dig deeper into the giftedness of our many parishes to achieve a more comprehensive solution that does not threaten or divide any of us from one another.”

Trinity Western decision: the beginning of the end of public Christianity

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When a homosexual couple go to a Christian baker for a wedding cake in the almost certain knowledge they will not get it, they are not so much interested in the cake as destroying the baker.

Similarly, if a homosexual applied to a small evangelical Christian college – the only one in Canada – to become a lawyer, knowing full-well he will be unable to attend because he is unwilling to sign a document agreeing to abstain from sex outside of heterosexual marriage, he is out to destroy the college not obtain a law degree. Aspiring homosexual lawyers won’t have to go through this inconvenience because Canada’s courts have done it for them.

The Supreme Court of Canada has decided not to accredit Trinity’s graduates, effectively preventing the law school from continuing to function.

As far as I know, no unmarried heterosexual couples are particularly upset about Trinity’s covenant, even though they are equally discriminated against.

Needless to say, no mainline protestant denominations have offered any support for Trinity Western. Quite the opposite: here is an article by Michael Coren, ex-evangelical, ex-Catholic, some would say ex-Christian and now an Anglican priest in training, supporting the decision.

For a saner view, go here:

The Supreme Court of Canada struck a brave blow on Friday for LGBTQ students who would be compelled to attend a proposed law school at Trinity Western University — a small, private, evangelical Christian school in Langley, B.C., whose “community covenant” prohibits sexual relations except among married men and women.

That is to say, they struck a blow for nobody.

“Students who do not agree with the religious practices do not need to attend,” former chief justice Beverley McLachlin wrote. “But if they want to attend, for whatever reason, and agree to the practices required of students, it is difficult to speak of compulsion.”

McLachlin was nevertheless part of the 7-2 majority upholding the British Columbia and Ontario law societies’ decision not to accredit Trinity’s graduates. The societies, as delegated wielders of government power, argued doing so would effectively grant the government’s imprimatur to the covenant and erect “inequitable barriers on entry to the profession”: there would be 60 more law school places available, and some would effectively be unavailable to LGBTQ students thanks to the covenant.

The court decided that was a reasonable application of the law societies’ mandates to oversee the legal profession.

And in so ruling they helped … nobody. Again. Indeed, they might just have killed Trinity Law before it ever admits a student — though Earl Phillips, head of the program, says he suspects there are “many options” available other than the obvious ones: abandoning either the covenant or the law school.

The implications of the ruling are potentially massive. “Canada has a tradition dating back at least four centuries of religious schools which are established to allow people to study at institutions that reflect their faith and their practices,” McLachlin wrote in her concurrence. Many have always admitted students of other faiths (or none), on the condition they respect institutional mores. Today many such institutions receive public money to teach elementary and secondary students. Yet the highest court in the land has decided it’s fine for a government actor to discriminate against grown men and women who want to assemble freely in an entirely private religious institution to learn the law.

It did so in a decision that’s sloppily argued and full of contradictions. Notably, it credits the law societies’ quest for a diverse legal profession without ever considering that an evangelical Christian law school would obviously contribute to that goal. And it veers wildly off the beaten path in an effort to downplay the obvious impingement on the Trinity Western community’s religious freedoms.