Category Archives: anglican

sally women bishops

A message for synod on the day they debate women bishops.

sally women bishopsToday is the beginning of what may be the final debate in General Synod over the creation of women bishops. There are many that at passionate on both sides of the argument, and many who are godly Christian people who hold fast to either view. The Church of England prides itself on being a broad church with a diverse spectrum of theological beliefs.

But this is clearly an issue that divides, and lines in the sand have been drawn in the Media and social media over the last few months. This morning I saw a tweet with the message, pray for your enemies. Enemies, we are not (or at least, we shouldn’t be), but fellow Christians travelling on a journey of faith and seeking to make Christ known to others.

So, on that note, these verses are particularly apt and remind us of the centrality of Christ in all of this. We are all on the same side.

Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4:2-6 NIV)

Pray for God’s will to be done this week at synod, whatever that may be, so we can continue proclaiming Jesus as Lord over a lost world.

The Real Big Society

Tom Wright writes in the Spectator this week about the real state of the church and it’s impact on society.  Well worth reading the whole thing.

Snapshots from my time in Durham tell a true story of what the Church is there for. The foot-and-mouth crisis strikes the Dales, and the local vicar is the only person the desperate farmers know they can trust. A local authority begs the Church to take over a failing school, and within months, when I visit, a teenage boy tells me, ‘Well, sir, it’s amazing: the teachers come to lessons on time now.’ Miners’ leaders speak of the massive coal stocks still lying there unused, and we campaign, in the Lords and elsewhere, for the new technology that can release it. The new vicar at a city-centre church, dead on its feet a few years ago, apologises that the weekday service is a few minutes late in starting; he has been helping a young, frightened asylum-seeker whose case is coming up the next day. In one old mining community, so many shops had closed that the bank shut as well; the local churches have taken it over, and run it as a credit union, a literacy training centre and a day centre for the very old and the very young. In a world where ‘family’ means ‘the people in the neighbouring streets who are there for you when you need them’, I ask a young adult what’s different now she’s become a worshipping member of the Church, and she replies, ‘It’s like having a great big second family.’ The Church, said William Temple, is the only society in the world that exists for the benefit of its non-members. I have to report that this vision is alive and well, and that the Church of England, though not its only local expression, is in the middle of it.

This is the real ‘Big Society’. It’s always been there; it hasn’t gone away. Check out the volunteers in the prison, in the hospice, in charity shops. It’s remarkable how many of them are practising Christians. They aren’t volunteering because the government has told them we can’t afford to pay for such work any more. They do it because of Jesus. Often they aren’t very articulate about this. They just find, in their bones, that they need and want to help, especially when things are really dire. But if you trace this awareness to its source, you’ll find, as often as not, that the lines lead back to a parish church or near equivalent, to the regular reading of the Bible, to the life of prayer and sacrament and fellowship. To the regular saying and singing of prayers and hymns that announce, however surprising or shocking it may be to our sceptical world, that God is God, that Jesus is Lord, that the Holy Spirit is alive and well and active in a community near you.

via Keep the faith | The Spectator.

Why didn’t the rapture happen? Will it ever?

It is May 22nd 2011. According to widely circulated reports originating from an elderly US Pastor, Harold Camping, yesterday was supposed to be the end of the world. As we can see, it wasn’t. Others elsewhere have analysed Camping’s arguments that he used to predict this date, and no doubt, there will be another press released explaining why his original calculations were incorrect.

So why didn’t it happen? And will it ever? The obvious Biblical statements state that ‘no one knows the day or hour’ (Matt 24:36) and that the day of the Lord will come unexpectedly (1 Thess 5:2). But I want to propose that the whole idea of the rapture is misguided and based on poor Biblical interpretation. Make no mistake, I am not suggesting that Christ will not return – he will, and that day should hold no fear for Christians. I am suggesting that a pre-return rapture of believers (like what Camping was suggesting for yesterday) will not happen as it is not mentioned in scripture.

The following is an analysis of the Biblical texts which are most often used to justify the notion of a rapture, taken from the excepts of an essay I wrote a few years ago. I will analyse them in order and look at each in context.

1 Thess 4:13-17

This is the most quoted proof-text for the rapture. Proponents of the rapture assert that this passage cannot refer to Christ’s second coming but to a pre-coming at the rapture. Consequently, the implication is that Christ will descend halfway to earth in order to meet his followers ‘in the air’, then all will turn around and return with Him to heaven.

The Greek word at the centre of the dispute, apantesis, translated ‘to meet’ in 1 Thess 4:17 has only three other occurrences in the New Testament. One of these is also part of a larger eschatological context (Matt 25:6). The virgins, who were waiting inside for their groom to arrive, hear him coming and go outside to meet him halfway. Similarly, Paul is met on his way to Rome by a group of believers who leave Rome specifically to greet him (Acts 28:15). In both cases, however, it is the greeting party who turn around to accompany the traveller to his original destination. Due to this and some other uses in non-Biblical Hellenistic Greek, apantesis is regarded as a technical term describing a welcoming party who meet a visitor halfway, turn around, and continue on to the visitor’s destination. Therefore, Christ will meet the believers “in the air”; at which point they will turn around and follow Christ to earth as part of his triumphant entourage. Thus this interpretation of 4:17 describes Christ’s second coming, not the rapture.

A closer look at the wider paragraph backs up this interpretation. In 1 Thess 4, who is Paul taking about? The group “we who are still alive, who are left” (15), can be identified with the group “we who are still alive and are left” of verse 17. They are the same group (the 2011 NIV translation has cleared this up). Hence, the “coming of the Lord” (15) and being “caught up in the clouds to meet the Lord” (16) refer to the same thing: Christ’s coming (15) with his being met by those who are alive in Christ. This coming will be accompanied by a loud command, the voice of the archangel, and the trumpet call of God (2:16). It will be a worldwide event, so it is very difficult to see how this could be a secret rapture.

Such a reading does not undermine the emphasis of the greek word harpazo, which means being caught/snatched up. This word describes the moment, the ‘twinkling of an eye’ (1 Cor 15:52), when all shall be changed.

The emphasis of this passage is undoubtedly on both the dead and living believers united with the Lord, not on the method or location of that meeting. Paul is reassuring them that those that have died in Christ will not miss out on his re-appearing.
Given the pastoral nature of the verses, Best is right in asserting that it should not be used to imply a secret rapture. Thus, building a doctrine solely on this verse would be unwise. But what about the other verses? From here the case for a rapture looks equally as flimsy.

2 Thess 2:3; 6-8

The argument for this verse being a reference to the rapture, relies on a different interpretation of the word apostasia. Instead of the usual translation of ‘rebellion’ or ‘apostasy’, some prefer the use of the word ‘departure’, not used in English translations since the Geneva Bible in 1608. The argument goes that that in most other New Testament usages, its meaning is linked to a departure from places or people, or a falling away from something. Consequently,  some event called ‘the departure’ is being referred to which, proponents of the rapture believe, refers to the rapture.

However, most Biblical scholars prefer the translation of ‘apostasy’ or ‘rebellion’ (as is used in 2:3), removing any interpretation of the rapture from the passage. With this translation, the sense of the text is clear (2:1-8). Paul is teaching that the gathering together of believers (2:1) will not occur until the falling away/apostasy (2:3) occurs which will reveal the ‘man of lawlessness’ (2:3). By the ‘splendour of His coming,’ Christ will overthrow the ‘lawless one’ (2:8). (Who the lawless one is is another discussion). It implies the second coming of Christ, not a secret coming for the rapture. There is no reason to suppose that this verse is speaking of a different ‘coming of Christ’ to at 1 Thess 2:17.

2 Thess 1:6-7

Pretribulationists claim that these verses refer to the Second Coming of Christ (after the Tribulation) when Christ will ‘pay back those who persecute you‘. Consequently, they believe that the rapture would have occurred seven years earlier. However, these verses leave no room for an earlier rapture. For example, in 1:7, the relief of the believers is a consequence of Christ’s coming. However, if an earlier rapture had taken place, believers would already be experiencing this relief. They will have been raptured to be with Christ seven years previously. This therefore cannot refer to a po

1 Thess 1:9b-10, 5:9

Pretribulationists accept this verse as a description of what Christ is to do through the rapture. That is, he will protect believers from the wrath of God which will manifest itself in the Tribulation. However, this interpretation relies on the concept of rapture being in place before the interpretation, so nothing can be inferred directly from it. Here, rapture is read into the text, not extrapolated out of it. One also cannot infer that the wrath mentioned speaks of the Tribulation (which as a period of time, is also theologically suspect).

Summary of Thessalonians

All the verses so far have come from Thessalonians. What are these books actually about? Paul’s emphasis in the first letter was to reassure the Thessalonians over the fate of the believers who had died before Christ’s return. They mistakenly supposed that the believing dead might miss out on Christ’s return, so Paul responds saying that both the Christian dead and those who are living will be united with Christ on his return. Thus, his emphasis was on the union, not the location of that union. However, his argument in 1 Thessalonians had led them to think that the day of the Lord had already passed (2:2). Paul counters this teaching in his second letter. Consequently, the rapture was not his concern.

If Paul had been teaching the doctrine of the rapture in his first letter (which he wasn’t), surely this would have changed the nature of his second letter. In this case,  his argument would have gone something like this: “It is obvious that the day of the Lord has not passed, as the rapture hasn’t occurred!”. Yet he doesn’t. Instead he warns them about the deceits of the antichrist (2:9-12) and encourages them to stand firm in the teachings they received from Paul (2:13-17). This would not have been necessary if the rapture would protect them from these events. Thus, the thrust of the letters is a pastoral response to Thessalonian misconceptions.

Matt 24:36-44

This section of Jesus’ teaching about signs and dates before his return is long and difficult. The little story that Jesus tells in verses 36-44 about people being swept away has often been thought of refering to the rapture – for example verse 40 “Two men will be working together in the field; one will be taken, the other left.” However, it is clear from the passage that those who are taken are the unrighteous – a direct reversal of the concept of the rapture where the righteous are taken to safety. Just like in the days of Noah, when people were tending to their everyday lives when the flood came, the Roman army could sweep through the country at any moment, taking some to their deaths, and leaving others. One definitely does not want to be taken. The passage is exhorting followers to keep watch, in essence to stay righteous, because the day of the Lord’s return in judgement is unknown. Wisdom and watchfulness are themes of the whole chapter. (In fact, in AD70 such scenes occurred as the Romans swept through Jerusalem, destroying the temple and dispersing the Jews)


Revelation as a whole fails to mention the rapture explicitly at any point, although some argue that the letter to the church in Philadelphia contains a reference to it (3:10), but this is tenuous at best.

The traditional dispensationalist viewpoint places the rapture at the beginning of chapter four, because, after 3:22, the church is not mentioned again until 22:16. Consequently, the ‘door open in heaven’ (4:1) is thought to refer to the rapture, and the 24 elders surrounding Christ’s throne (4:4) refer to the leaders of the church around the world.

However, the beginning of Revelation 4 is a personal recollection of John’s vision; it does not speak of the church. “After this, I looked…” – the door is his window into the throne room of heaven as John responds to his personal invitation to see ‘what must take place’. It is a reassurance to all Christians that God is sovereign, setting the scene for the vision to come in the rest of Revelation. So the rapture cannot decisively be placed at 4:1 either.

It has to be said that given that proponents of the rapture place so much weight on determining the dates and order of the end times from Revelation, it seems very odd that the rapture would not be mentioned more clearly if it were to happen!

Evidence for the Rapture

Having examined the passages in question, the overwhelming conclusion is that there is very little evidence in scripture for a pretribulation rapture, so the doctrine must be dismissed. It can only be found by reading extra-biblical concepts into the passages. This helps explain why it only emerged as a doctrine relatively recently, originating from J.N. Darby, an English Puritan who faced opposition in the early 19th century. To those under persecution from others in the church, the idea of a secret rapture where God’s true followed would be kept safe had quite some appeal. The doctrine was later given more mainstream appeal by being included in the interpretation notes of the Schofield Study Bible of 1917, popular in evangelical America.

The rapture a recent invention that has not been part of Christian doctrine in the early church. However, it is worth noting that Jesus never rebuked those who falsely interpreted prophecy before his first coming. They were, however, rebuked for failing to notice who he was when he actually came. Consequently, whatever view is held, it should not be used as a test of orthodox belief. All are waiting for the return of Christ, and it is essential that all recognise Him when He eventually comes.

A six-year-old girl writes a letter to God.

A letter from Rowan Williams answering a little girl’s question: “God, How did you get invented?”

Dear Lulu,

Your dad has sent on your letter and asked if I have any answers. It’s a difficult one! But I think God might reply a bit like this –

‘Dear Lulu – Nobody invented me – but lots of people discovered me and were quite surprised. They discovered me when they looked round at the world and thought it was really beautiful or really mysterious and wondered where it came from. They discovered me when they were very very quiet on their own and felt a sort of peace and love they hadn’t expected.

Then they invented ideas about me – some of them sensible and some of them not very sensible. From time to time I sent them some hints – specially in the life of Jesus – to help them get closer to what I’m really like.

But there was nothing and nobody around before me to invent me. Rather like somebody who writes a story in a book, I started making up the story of the world and eventually invented human beings like you who could ask me awkward questions!’

And then he’d send you lots of love and sign off.

I know he doesn’t usually write letters, so I have to do the best I can on his behalf. Lors of love from me too.

+Archbishop Rowan

via A six-year-old girl writes a letter to God. And the Archbishop of Canterbury answers – Telegraph Blogs.

This is excellent stuff. Written in a way that she (and everyone else could understand and written in a way to heightened her awareness about who God is and where he is.

A blessing for the International Day of Climate Action

May God,
who in Christ created the heavens and the earth, and saw that it was good,
who in Christ, entered into our broken and fallen world to restore it,
and who in Christ, gives us a spring of water which wells up to eternal life,
perfect in you the image of his glory;
and the blessing of God Almighty
Father, Son and Holy Spirit
be amongst you and remain with you always.

The future of Church?

Ok, so I know the church of the future won’t just look like one particular church, but I visited St. Paul’s Onslow Square in London last week (a congregation of Holy Trinity Brompton) and had a number of thoughts:

A very simply format, with worship led by a very competent band which was situated in the centre of the church. The band stood in a circle facing inwards (presumably to take everyones attention off them and to divert it onto God). I did miss having something to focus on – usually in church your eyes are diverted to a cross or a window or eve a candle, which can be both helpful and unhelpful. Here there was nothing easy to focus on from where I was sitting.

Many young people were engaging with God throughout the worship. One young man who I saw was singing with absolutely all of his might. This was great, especially as engaging with God is what church is supposed to be about. The congregation was very young, possible with an average age of about 24 (made me feel old). I think the other congregations of HTB have a greater age range.

After quite a good half hour (maybe more – i didn’t notice as I was enjoying it) the band left their places and there was a sermon. The sermon wasn’t great but i know that was out of character for HTB as I’ve heard a number of other sermons given by podcast. It concetrated on giving – giving of your whole self to God which works itself out in giving of time and skills and resources to help build the kingdom and aid the mission of the church.

Surrounding the small stage in the centre were no pews and not even any chairs. Everyone was sat on cushions on the floor (with the exception of a few sofas round the edge). Very informal, very relaxed, a party atmosphere with coffee and cakes available.

After the sermon there was another chance to worship and also for people to be prayed with or simply wait upon God. This type of prayer minsitry seems to bee integral to the service and not just an add-on.

It was vision sunday. Inside the church they had set up stalls each giving information about a different area of the ministry of the church. People afterwards could go up and find out about this area of ministry, what is involved, whether it fits their gifts, and how to get stuck in. They do this twice a year which helps people easile get integrate with the church and serving in it.

The whole thing had the feeling of a (good) youth service in it’s simplicity and accessibility. Anyone could easily come and know what was going on. There are many excellent youth programmes around but many of them see a great drop out rate after the youth programme ends, as the young Christians try to integrate with a traditional church service. This service reduces the culture gap between youth work and adult services so it is easier for young adults to continue with their faith.

So, a few minor gripes about this or that, but very enjoyable nonetheless!

Collect based on Acts 22

Father God,
Your son Jesus Christ met Paul on the Damascus road, opened his eyes to your Good News, and transformed the purpose of his life,
Meet and Transform us also, we ask, so that our lives may speak of what we have seen and heard, for the glory of your kingdom,
through the power of your Holy Spirit and in unity with your Son, our Saviour, Jesus Christ.

Collect based on Acts 19

Father God,
You sent you Holy Spirit upon the earliest believers
And by the name of Jesus, demonstrated your power over all other powers,
Give us the confidence of your Spirit, to stand against evil in our present times and witness to the name of Jesus in our lives,
Who, in the unity of the Holy Trinity lives and reigns at your side.

The stable door is open

On Christmas Eve last year the Times published this article by Rowan Williams. I’ve just found it again in my files as I was looking for illustrations for talks. It is so good that it’s worth reproducing in its entirety.

The Stable Door is Open. Anyone can come in.

Year after year, church attendance at Christmas continues to defy the trends. Disconcerted clergy find themselves putting on an extra carol service or Christingle. Cathedral deans start worrying about health and safety regulations as the number of people standing at the back is still growing five minutes before the service starts. And in spite of all the high-profile antiGod books published this last year, I suspect it’s not going to make much difference to these swelling numbers in church over Christmas.

So what’s going on? I don’t think it’s that people’s doubts and uncertainties are all magically taken away for a couple of weeks in December. But once in a while people need a chance to face up to the bits of themselves that they cheerfully ignore most of the time – a chance to notice what might be missing in their lives.

And Christmas gives us just this. It gives us a story to listen to. It gives us a sense that what matters most deeply to us matters to God too. And it gives us a moment of stillness in a more and more feverish environment.

It gives us a story. If you go to a carol service, you’ll notice that it isn’t just about the story of Jesus’s birth. It starts right back at the beginning of human history and tells us that everything started well and then everything went wrong, and we got so tangled in habits and attitudes that trapped us and damaged us that we couldn’t get out again.

So the question stares us in the face: “Is this your story?” Did you start well and then find yourself snarled up in things that drain your life and energy? There won’t be many people for whom that doesn’t ring a bell or two.

And then the story goes on to say something quite strange and surprising. God steps in to sort it all out. But He doesn’t step in like Superman, He doesn’t even send a master plan down from heaven. He introduces into the situation something completely new – a new life; a human baby, helpless and needy like all babies.

And it’s by that introducing of something new that change begins to happen. Like dropping a tiny bit of colouring into a glass of clear water, it starts to affect the whole glassful.

The Christmas story doesn’t try to explain how it works. It just says: “Now that this story, Jesus’s story, has started, nothing will be the same again.” So we’re not being asked to sign up to a grand theory – just to imagine that the world might have changed. And most of us can manage that for a moment or two. Christmas lets us hold on to that for just a bit longer.

And it tells us that what matters to us matters to God. Most of us have deep-rooted instincts about all kinds of things – about our families and children, about the need for fairness and forgiveness, about honesty and faithfulness in private and public. A great deal of the world we normally live in seems to ride roughshod over many of these instincts.

We get panicky about what our society seems to be doing to marriage and families, about the forward march of a technology that doesn’t ask the moral questions, about the cynicism and brittleness of a lot of political talk and the celebrity culture.

Christmas reminds us of a God who is completely committed to the weakest, who uses power only so that human life can be fuller, more peaceful and generous, who gives us the help we need to make our relationships stable and faithful – and who requires of us a complete honesty about ourselves, and gently, steadily, chips away our self-deceptions. Christmas tells us that our best instincts about human nature and what’s needed for a healthy world and society aren’t just things we’ve made up. They are rooted in the way the whole universe is shaped by God.

Often people demand “moral leadership” from religious figures. Confession time: like others, I suspect, my heart sometimes sinks when I hear this, and I think, cynically, that it’s just about people wanting religious leaders to tell them that they’re right.

But there’s more to it than that: it’s not that folk simply want bishops or vicars to lay down the law all the time. But they do want sometimes to be assured that their hopes aren’t empty and their fears aren’t stupid, in a world where things change so fast and so disturbingly.

They want to know that there is a “home” for their feelings and ideals, that the universe has a shape and a purpose. And yes, religious leaders will be failing in their job if they can’t meet this need.

But as I’ve hinted, it’s not just a need for words. It’s a need for space where you don’t have to struggle, to fight for your place at the table.

You’re just welcome for who you are. It’s a bit of a paradox.

We usually spend the weeks before Christmas in a feverish nightmare of anxiety and driven busyness, as if we were going to celebrate the festival by making our normal situation even worse! But then there comes a moment when we really have to take time out if we’re going to stay sane. That’s the moment when people start thinking about church.

We still have this half-buried conviction that church is a place where, at least at this time of year, we ought to be able to feel at home. We turn up, tired and overwrought, perhaps, still thinking vaguely about what we haven’t done and need to do before tomorrow. And then the story unfolds. Yes, this is our story, and yes, we can for a moment believe that this birth makes a difference. Yes, God cares about the kind of world we want to see and his faithful love is the basis of what makes a really liveable life. And no, we don’t have to do anything for this time except take it in. There are no entrance qualifications. The door of Jesus’s stable is open and anyone can come in and sit down.

None of this – I can hear the atheist protesting – means it’s true, surely? Not in itself, no. But it suggests that, if God is a “delusion”, as some would like us to believe, then quite a lot more of our human life is a delusion as well, including many of our deepest values and our hopes for forgiveness and peace. All sorts of things will make up your mind about whether it is true or not – and naturally I want people to believe it is and I’m happy to have the arguments. But you will never understand why it might matter for it to be true unless you can take in what the Christmas story is saying to us about who we are and the world we live in.

So, arrive early! There are millions who still want to ask these questions and hear the story. And there are millions for whom it’s not just a piece of our “heritage” – a stately home to visit – but a place to live. God is for life, not just for Christmas.

Every blessing to you all for a very happy Christmas.

Rowan Williams is Archbishop of Canterbury

Find the article here – originally publisher Dec 24th 2007.

The Jerusalem Declaration and the 39 articles

At the GAFCON conference in June 2008 in Jerusalem, the delegates worked out and published a declaration, called the Jerusalem Declaration, to outline their common beliefs as anglicans. As the conference was attended by many who did not go to the Lambeth Conference of Bishops which gathers every 10 years, it was described as the start of a split in the Anglican church.

The 39 articles of religion were issued at the beginning of the formation of the Anglican church. I thought I’d see how the Jerusalem statement and the 39 articles matched up. Below are the main points of the declaration and the articles which they relate to. The full statement is here, and the 39 articles in full are here. The italics are mine.

1. We rejoice in the gospel of God through which we have been saved by grace through faith in Jesus Christ by the power of the Holy Spirit. Because God first loved us, we love him and as believers bring forth fruits of love, ongoing repentance, lively hope and thanksgiving to God in all things. – Article 11 (of Justification)

2. We believe the Holy Scriptures of the Old and New Testaments to be the Word of God written and to contain all things necessary for salvation. The Bible is to be translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading. – Article 6 (of the sufficiency of the scriptures)

3. We uphold the four Ecumenical Councils and the three historic Creeds as expressing the rule of faith of the one holy catholic and apostolic Church. – Article 8 (of the three creeds)

4. We uphold the Thirty-nine Articles as containing the true doctrine of the Church agreeing with God’s Word and as authoritative for Anglicans today.- (All of them)

5. We gladly proclaim and submit to the unique and universal Lordship of Jesus Christ, the Son of God, humanity’s only Saviour from sin, judgement and hell, who lived the life we could not live and died the death that we deserve. By his atoning death and glorious resurrection, he secured the redemption of all who come to him in repentance and faith. – Article 18 (of obtaining salvation by Christ) and 31(of Christ’s one oblation)

6. We rejoice in our Anglican sacramental and liturgical heritage as an expression of the gospel, and we uphold the 1662 Book of Common Prayer as a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture. – Article 25 (of the sacraments) and 34 (of the traditions of the church)

7. We recognise that God has called and gifted bishops, priests and deacons in historic succession to equip all the people of God for their ministry in the world. We uphold the classic Anglican Ordinal as an authoritative standard of clerical orders. – Article 36 (of consecration of ministers)

8. We acknowledge God’s creation of humankind as male and female and the unchangeable standard of Christian marriage between one man and one woman as the proper place for sexual intimacy and the basis of the family. We repent of our failures to maintain this standard and call for a renewed commitment to lifelong fidelity in marriage and abstinence for those who are not married. – no specific article but included under article 6 (sufficiency of the scriptures)

9. We gladly accept the Great Commission of the risen Lord to make disciples of all nations, to seek those who do not know Christ and to baptise, teach and bring new believers to maturity. – no specific article (but as it’s in scripture it comes in articles 6 and 20)

10. We are mindful of our responsibility to be good stewards of God’s creation, to uphold and advocate justice in society, and to seek relief and empowerment of the poor and needy. – no specific article (but as it’s in scripture it comes in articles 6 and 20)

11. We are committed to the unity of all those who know and love Christ and to building authentic ecumenical relationships. We recognise the orders and jurisdiction of those Anglicans who uphold orthodox faith and practice, and we encourage them to join us in this declaration. – no specific article (but article 19 is interesting and reflects the time of writing of the 239 articles an it speaks against he teachings of Rome, Alexandria etc.)

12. We celebrate the God-given diversity among us which enriches our global fellowship, and we acknowledge freedom in secondary matters. We pledge to work together to seek the mind of Christ on issues that divide us. – Article 20 (on the authority of the church) says that “although the church be a witness and keeper of holy Writ  [Scripture], yet as it ought not to decree anything against the same, so besides the same ought not to enforce any thing to be believed for necessity of salvation” [paraphrase - don't take away or add to scripture and the church cannot enforce beliefs that are not necessary for salvation]

13. We reject the authority of those churches and leaders who have denied the orthodox faith in word or deed. We pray for them and call on them to repent and return to the Lord. – Article 19

14. We rejoice at the prospect of Jesus’ coming again in glory, and while we await this final event of history, we praise him for the way he builds up his church through his Spirit by miraculously changing lives. – Article 4

In all, the Jerusalem Declaration seems pretty orthodox to me, and seems to be sticking to the tenets of anglicanism.