Rowan Williams describes The Naked God as “a participatory and wonderful book”, and it certainly is.

The author, Vincent Strudwick, must be at least 84 years old but he writes about the fire, love and passion of an older man.

This book is a wonderful combination of human life history, the history of the Twentieth Century church, great suffering,

and the cri de coeur of a better world, a better church, and a better outcome for all, especially the poor, the poor and the poor just like paladin names.

What is his book about there? In fact, it is about rethinking the role of the church, especially the Anglican community (but its principles extend to all churches), in today’s world.

Quoting Christopher Dawson’s views that the church has been six different and different years – Apostolic, Priesthood,

Carolingian, Medieval, Regeneration and Reformation, and Enlightenment – but it is now the seventh year and we are very different.

And, says Strudwick, this new era reveals the real failure of Anglican practices and beliefs during the 20th century and today. In the last part of the book Strudwick presented a glimmer of hope,

though I must say that I did not find them very optimistic, as they seemed to me to be puzzled by describing small,

Insignificant and diminishing tasks that cover up the problem, but only sadly in a small way.

The essence of what went wrong on Sunday is summarized in a drawing in the chapter, Towards A Odd Church Is Indeed.

Here we have three types of responses to Christianity: traditional, free and official. There is no doubt about Strudwick’s credibility: strong.

Comparative series- The Naked God 

So, for example, in the comparative series he draws, under the heading ‘Power’, which is traditionally sought for ‘authority … to mediate through the management category’;

Whereas the position of freedom is ‘about administration’; and ultimately strong demands ‘all contribute to participation and challenge’.

Or take the topic of Ideology: traditional search for ‘Divine Right: Everything is set’; while liberals see ‘market leadership’; and the transformer says, ‘conflict must be seen and worked out’ just like we do with miqo’te names.

Everything is admirable and I really like his complete and very interesting notes that always separate the words.

Strudwick knows not only the history and traditions of the Anglican church, but also other denominations, especially Catholics, as well.

Even Quakers are mentioned (though not in the Index, weird). Near the end of his long life – and the time of his life – and the Anglican church and his refusal to accept radicalism, it was the Quakers who, according to Richard Holloway, repented:

“Quakers believe in the authority of inner light … and if the Bible says otherwise, then the Bible was wrong “.

In addition Strudwick loves and often quotes poets and writings. Wonderful – a little heavenly cornucopia of someone like me.

Unpleasant aspects to this story- The Naked God 

That being said, however, there are some very unpleasant aspects to this story. The autobiographical weave reveals.

A person who has been in the middle of things for a long time, but you may be very concerned about this institution.

First, there is the confusing notion of drawings, especially for all the archbishops of Canterbury decades ago but also for other enlightenment.

After that he looks and thinks that re-changing his notes or ideas from conferences held decades ago will be helpful or enjoyable.

In his mind, obviously, he is still fighting these battles, but I think we need a basic summary and move on to where we are now.

A good example of this is where he repeats the ‘guidelines’ of the 1997 Quebec Conference in which’ the Anglican Bishop of Quebec,

Rt Rev. Fr. Bruce Stavert invited him to lead the ‘Models for a Changing Church’ – and then half of the guide page.

The whole thing is very sloppy and the big picture is blurred with all these details; however,

I have no doubt that Strudwick was delighted to be invited to speak, as is evident from some examples.

Perhaps my greatest criticism, however, could be that with all his power and zeal for his Church, I am not sure if he is truly sympathetic to those who disagree,

or if he sees exactly what kind of deception he is.

As the book progresses, we see more and more in line with John Robinson’s position of ‘Loyalty to God’,

and this position, in effect, embraces Christian beliefs.

It turns out that Strudwick does not believe in miracles or in the essentials of the Creed as they are traditionally understood, and there are consequences to this that I think are important.

Seeking to help the poor- The Naked God 

First, while sincerely seeking to help the poor, he seems unaware that the form of Christianity that is not based on myth is not something that people are illiterate – often poor –

often ‘understand’ or ‘discover’; and what – apart from his claim that the personality of Christ is central – does this mean that he is obsessed with Christianity at all?

Do we just need to love people and have more soup kitchens? But the problem with that, it seems to Strudwick, is that he will miss his big churches!

After solidifying, perhaps, traditional belief in some deep and unpopular ways.

Moreover, he writes, “Many were shocked to see bishops lined up in the House of Lords voting for an equitable marriage,

Which was so much supported by the whole community, especially for young people that the church was so desperate to seduce.”

As far as I know, with its policies and beliefs governed by a popular vote or plebiscite.

Indeed, the Bible wisely counsels us not to imitate the thinking of the world, but to be transformed by the renewing of the mind.

Conclusion On The Naked God 

In all the analysis and reading, I suspect that Strudwick is simply an organization: even his phrase ‘equal marriage’ begs.

The question before deciding whether such a thing is right or wrong, whether it is good or bad.

The early Christians were killed because they did not agree with what the community thought was right and wrong,

but that did not seem to be happening in Strudwick as a possible spiritual thing, so being determined to get people into the church is therefore important.

There is much to be commended for in this book, and it is indeed an interesting read: I did not want to put it down,

Though I found much in it that I thought was unstoppable, naïve and – yes – despairing.

But looking at the whole Anglican church in the Twentieth Century this is a very useful and touching story,

Even though it is sometimes overloaded with delicate details.

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