Planting and Closing: The Global Anglican Dilemma of Law, Heritage, and Faithfulness

Planting and Closing: The Global Anglican Dilemma

Law, Heritage, and Faithfulness in a Changing Church

Across the Anglican Communion, a paradox is unfolding. In some regions, new churches are being planted and communities are growing. In others, historic churches are closing their doors, sometimes sold to developers or left to decay. This is not just a local issue—it's a global Anglican dilemma, raising profound questions about law, heritage, justice, and the future of faith.

When Planting Meets Closure: A Tale of Two Churches

This week, the ABC Religion and Ethics Report spotlighted the appointment of Ric Thorpe as the new Anglican Archbishop of Melbourne. Thorpe, an evangelical with a track record in church planting, is tasked with reviving a shrinking church base in a city where Anglicans now make up just 5.5% of the population. His challenge is emblematic of a wider trend: how can the church grow in some places while it contracts in others?

Meanwhile, in Riddells Creek, Victoria, a very different story is playing out. According to the Midland Express, St John's Anglican Church—one of the last historic buildings in the town—has been closed and is likely to be sold to developers. The church, with its stained glass windows, single-bedroom vicarage, and gardens where the ashes of loved ones rest, has been a spiritual home for generations.

Yet, the decision to sell appears to have been made quietly, with little consultation or transparency. Fr Scott Mudd, the region's vicar, wrote to parishioners in May, explaining that the sale was intended to fund redevelopment in another parish. While the parish warden later suggested the decision was "halted," the lack of clear communication has left many in the community feeling excluded and distressed.

"Half the town has a connection there. It's one year off the centenary and they've not told the town. It's being sold without them knowing."
— John Ball, church caretaker

The sense of loss is compounded by the church's deep roots in the community. St John's has operated since 1858 and was relocated to its current site in 1926 on land donated by John Riddell. The building is not just a place of worship, but a repository of local history and memory. Robin Godfrey, secretary of the Gisborne and Mount Macedon Historical Society, noted, "It belongs to the history of the town. Not just the seven parishioners. Putting it in the hands of a developer—they wouldn't care about the historical significance, that would deter their development."

The process has also raised questions about governance and care for the living and the dead. Parishioners wonder what will happen to donated items, the stained glass windows funded by community effort in 1984 (costing $7,000—equivalent to $26,460 today), and the ashes scattered in the church gardens. The Diocese of Melbourne's website no longer lists St John's among its affiliate churches, and if sold, it will join a growing list of regional Anglican churches decommissioned in recent years—often, as noted, to help fund redress for past abuses.

Fr Mudd, in his only public comment, acknowledged the grief the decision would cause: "Change always carries a measure of grief, especially when it touches places dear to our hearts. Yet we hold fast to the truth that the Church is not built of stone alone, but upon the living stones of God's people." Yet, as one local wryly observed, "St John's is made of wood."

These stories are not isolated. Across Australia, the UK, North America, and beyond, Anglican communities are wrestling with the same questions: How do we honour our past while responding to present realities? What does it mean to be faithful in a time of change?

Why the Law Matters: More Than Bricks and Mortar

Churches are not just real estate. When land is consecrated for worship, it is set aside for a sacred purpose. Legal frameworks, such as trust law, often govern how these properties can be used and disposed of. In many jurisdictions, this creates a responsibility to ensure that such property continues to serve its intended purpose, or that any alternative use aligns with the original intent and benefits the community.

Local laws also play a crucial role. Environmental plans and heritage regulations often require that the historical and cultural significance of a building be considered before any demolition or redevelopment is approved. Ignoring these regulations can be a breach of legal and ethical obligations. Furthermore, internal codes of conduct within religious organizations often emphasize transparency, fairness, and respect for the rights and concerns of parishioners.

Bringing these legal and ethical considerations into the light is not obstructionism. It is a responsible and necessary step to ensure that decisions are made justly and in accordance with established principles.

Heritage and Housing: Not a False Choice

Some argue that closing and selling churches is necessary to provide affordable housing or fund new ministries. As someone who rejoices whenever housing is provided for the vulnerable, I know this is a worthy goal. However, the proposal to demolish St Paul’s Bankstown, for example, and replace it with a new building—even one that includes a church space—raises important questions about whether heritage and community needs are being adequately considered. While there are examples across Australia of adaptive re-use and sympathetic development that preserve heritage spaces while meeting new social needs, demolition and new construction are fundamentally different from true adaptive re-use, which prioritizes retaining and repurposing existing structures and their historical character. The DCCEEW's "Adaptive Reuse" booklet emphasizes that adaptive reuse "best respect[s] and retain[s] the building’s heritage significance" and offers significant environmental benefits by retaining a building's "embodied energy." Demolishing St Paul's would not only erase a piece of the community's history but also waste valuable resources.

Source: Adaptive Reuse – Preserving our past, building our future, Commonwealth of Australia 2004. Reproduced for study and reference purposes under the terms of the original publication. For more information, see the full booklet (PDF).

Now, some folks might say that if you're worried about a church closing or a historic building being torn down, you're just putting bricks and mortar ahead of people—that you're blocking much-needed housing for those who are struggling. I want to be super clear: that's not what this is about at all. I'm all for creating affordable housing and helping those in need; it's something I deeply care about. I totally agree that the church has a calling to look after the vulnerable, the marginalized, and those who have nowhere else to turn. But I also believe we can find solutions that honor both the present and the past. It shouldn't be an either/or situation. We can care for people *and* respect the stories and gifts we've been given. My hope is that we can have a real conversation, where everyone's voice is heard, and we can find creative ways forward that are fair, transparent, and compassionate.

Faithfulness: Law, Justice, and the Gospel

The law matters—"Let everyone be subject to the governing authorities…" (Romans 13:1-4). Jesus Himself affirmed the law (Matthew 5:17-18).

But the law is not the only measure. The Bible calls us to speak for those without a voice (Proverbs 31:8-9), to let justice roll on like a river (Amos 5:24), and to respect the inheritance of faith ("Do not move the ancient boundary stone set up by your ancestors"—Proverbs 22:28). Churches are more than bricks; they are living stones in God's vineyard (1 Peter 2:5).

Is it truly God's will to destroy a sacred space that has served as a beacon of faith and community for over a century? Or is it God's will to find a way to both preserve this heritage and provide for those in need?

As stewards of God's creation, we must carefully consider what truly honors God's will in this situation (1 Peter 4:10).

Taking Action: Justice, Compassion, and the Law

In places like Bankstown and Riddells Creek, local action groups are forming to ensure that the voices of parishioners, families, and the wider community are heard. Sometimes this means seeking legal advice, forming incorporated action groups, or advocating for proper process and transparency. These are not acts of defiance, but of faithfulness—seeking to hold church leaders and public authorities accountable to both the law and the Gospel.

The Anglican Church's global dilemma is not just about numbers or buildings. It is about faithfulness—to the law, to heritage, to the vulnerable, and to the Gospel itself. May we model a Christ-like approach that protects the vulnerable, obeys the law, and guards the treasures entrusted to us.