All Saints Church, Totley
All Saints, Aston
All Saints, Ecclesall

Antioch Community Church
Attercliffe and Darnall Centre of Mission

Bamford Methodist
Bents Green Church
Bents Green Methodist
Bethel Sheffield
Bride of Christ
Calvary Deliverance Ministries
Cemetery Road Baptist Church
Christ Abiding Ministries
Christ Church Central
Christ Church Darnall
Christ Church Dore
Christ Church Fulwood
Christ Church Gleadless
Christ church Heeley
Christ Church Hillsborough & Wadsley Bridge
Christ Church Pitsmoor
Church of Christ Darnall
Church on the Corner (Elim Pentecostal Church)City of Refuge Foursquare Church
Cornerstone Benefice (Stocksbridge, Deepcar & Bolsterstone)
Crown of Life Community Church
Diocese of Sheffield
Dore & Totley Christian Fellowship
Dore & Totley URC
Dore and Totley IRC
Dore and Totley United Reformed Church
Ecclesall All Saints
Ecclesall Church of England
Elim Central Church
Emmanuel Church Sheffield
Emmanuel Waterthorpe
Galeed House Darnall
Gatehouse
Gleadless Valley Methodist Church
God’s Righteousness Bible Church
Grace Church, Handsworth
Greenhill Methodist Church
Hampden View Wesleyan Reform
Harvest Field International
Hatfield House Lane Methodist Church
Heeley Parish Church
Hillsborough Baptist Church
Holy Cross Gleadless Valley
Hope Centre
Hope City Church

Hope Family Arbourthorne
International Christian Worship Centre
Jubilee Centre
Kings Centre, Nether Edge
Lansdowne Chapel
Liberty Church
Living Waters Christian Fellowship Darnall
Meadowhead Christian Fellowship
Meersbrook Park United Reformed Church
Millhouses Methodist
Mosborough Elim Church
Mount Tabor Methodist Church
NCS Sheffield – St Thomas Philadelphia
Nether Green Methodist
New Christian Covenant
New Hope Community Church
Oughtibridge Parish Church
Our Lady of Beauchief & St. Thomas of Canterbury
Our Lady of Lourdes
Pitsmoor Methodist Church
RCCG (Amazing Grace Tab) Hillsborough
Richmond Church
Rock Christian Centre, Burngreave
Sacred Heart Roman Catholic Church
Share Pioneer Ministry (Parson Cross)

Sheffield Central Elim Pentecostal Church
Sheffield Christian Life Centre
Sheffield Nazarene
Sheffield Vineyard
Shiloh United Church
Shiregreen IRC
South Anston Methodist
South Sheffield Evangelical Church
Southern Light Community Church
Spa View Community Church
St Alban’s House Community
St Andrew’s URC
St Catherine of Siena
St Chad’s Woodseats
St Francis Bramley
St Francis of Assisi Catholic Church
St Gabriel’s, Greystones
St James Anston
St James Woodhouse / Central Mission Partnership / St John’s Park
St John’s Chapeltown
St John’s Owlerton
St John’s Park
St Leonard & St Mary’s Armthorpe
St Luke’s Lodge Moor Sheffield
St Margaret’s and St Thomas
St Mark Mosborough
St Mark’s, Grenoside
St Mary Magdalene Whiston
St Mary the Virgin, Beighton
St Marys Handsworth
St Matthew Carver Street
St Patrick’s, Sheffield Lane Top
St Paul’s Norton Lees
St Paul’s Parson Cross
St Paul’s, Wordsworth Avenue
St Peter’s Church Ellesmere
St Peter’s Greenhill
St Philip’s
St Polycarp’s
St Timothy's Church, Crookes
St Vincent’s Catholic Church
St William of York Sheffield

STC (St Thomas Church) Sheffield
Tapton Hill Congregational Church
The Crowded House
The Michael Church Lowedges United Reformed Church
The New Hope Community Church
The Rock Christian Centre
The Salvation Army
The Vine
The Well, Sheffield
Totley Rise Methodist
Upperthorpe christian community
Victory Assembly
Wadsley Parish Church
Welcome Baptist Church
Wesley Hall Methodist Church
Whirlow Spirituality Centre

 

 



 

 

 

 

 

 

 

 

 

 

 

 



 

 

 

 

 

 

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https://www.antiochsheffield.org.uk/beliefs

ANTIOCH STATEMENT OF BELIEFS


THE BIBLE

We believe the Bible is the inspired, authoritative, living, eternally-reliable Word of God. We believe it is without error in its original manuscript, absolutely infallible and our source of supreme revelation from God, superior to conscience and reason, though not contrary to reason. It is therefore our infallible rule of faith and practice and necessary to our daily lives. [II Timothy 3:16-17; I Peter 1:23-25; Hebrews 4:12]

THE GODHEAD

We believe in one God who has revealed Himself in three persons: the Father, the Son and the Holy Spirit. [Romans 1:20]

The Father, the Son and the Holy Spirit are all co-eternal and all stand equally superior to time, free from the temporal distinctions of past and future.

FATHER – [Deuteronomy 33:27; Psalm 90:2; Psalm 102:27; I Timothy 1:17]

SON – [John 1:1-2; John 8:58; Hebrews 1:8; I John 1:2; Revelation 1:8]

HOLY SPIRIT – [Hebrews 9:14]

We believe in God the Father, Creator of all things visible and invisible. [Colossians 1:15-16]

We believe in Jesus Christ, God’s only begotten Son, who came into the world to reveal the Father, and was the brightness of His glory and the express image of His person. Jesus Christ was the Creator of everything, for by Him all things were made. We further believe that in Christ dwelt all the fullness of the Godhead in bodily form and that He was very-God and very-Man. [John. 1:1-2 & 14; I Timothy 3:16; Acts 7:37-38]

We believe in Jesus Christ’s pre-existence, incarnation, virgin birth, sinless life, miracles, substitutionary and atoning death, bodily resurrection, bodily ascension into heaven, exaltation, present rule at the right hand of God, coming, personal return in power and great glory and in His everlasting Kingdom and dominion. [Acts 1:11; 3:19-21; Daniel 7:14; Revelation 20:4]

We acknowledge His Lordship—that Jesus Christ is Lord over all things in heaven, on earth and under the earth. [Philippians 2:9-10]

We believe in the Holy Spirit, His present ministry, His indwelling, His empowering, His impartation of gifts for today and His transforming power in the lives of all believers. [I Corinthians 12:4-11, Galatians 5:22-23]

MAN AND SALVATION

We believe man was created by a direct and immediate act of God. [Genesis 1:26-27; 2:4]

We believe man, by transgression, fell from the state of righteousness and holiness in which he was first created into total spiritual depravity, a state of death in trespasses and sins in which he is held as a slave of sin and an enemy of God. As such, he is unable to attain divine righteousness by his own efforts but must be redeemed and delivered by the power of the Gospel. [Romans 5:12-21; I Corinthians 15:1-4]

We believe repentance and faith toward our Lord Jesus Christ are an integral part of God’s work of justification of the believer. Through faith in the shed blood of Christ, the believer is justified and made a partaker in the death of Christ. [Romans 5:1, 9]

We believe, It is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. [Ephesians 2:8-9]

We further believe the emphasis for a continuous walk in grace should be on demonstrating righteousness and purity of heart, believing in the keeping power of God, walking after the Spirit and not after the flesh, and living a lifestyle that demonstrates the character, standards and convictions of Jesus Christ and not being conformed to the world. [Jude 24; Romans 8:25; Galatians 5:16-25; Romans 4:1-5; 12:1-2]

We believe repentance is dependent upon the conviction of the Holy Spirit in the lives of sinners and believers and their response. The conviction of the Holy Spirit, which often accompanies the preaching of the Gospel of Jesus Christ, will result in the revelation of the sinfulness of self, which should lead to godly sorrow. Remorse, or worldly sorrow, is a feeling of deep regret, hopelessness or even despair. It does not lead to constructive change. On the other hand, godly sorrow produces repentance, which causes us to turn away from sin and selfishness and to receive faith for change. Repentance is evidenced by an earnest desire to change. Repentance changes the way we feel and act about sin, self and God. Repentance is a total change of mind, will and emotions. [II Corinthians 7:10; Psalm 51; Acts 11:18; II Timothy 2:25; Romans 1:18-32; Matthew 9:12-13]

We believe that in the final judgment, which will accompany the return of Christ, every person will give an account to God of every aspect of this earthly life. The Judgment Seat of Christ (Bema Seat) is the judgment of believers in reference to rewards or lack thereof. The Great White Throne Judgment is the judgment of unbelievers who will be eternally separated from God and in torment. [I Corinthians 3:10-15; II Corinthians 5:10; Revelation 20:11-15]

THE LORD’S COMMANDS

We believe in the Lord’s Supper and Believer’s Baptism as acts of our obedience and a testimony of our faith. [Matthew 3:6; Mark. 16:16; I Corinthians 11:23-29]

We believe water baptism is necessary in obedient response to the command of Jesus. Baptism is to be performed only upon repentant believers in the name of the Father, Son and Holy Spirit. [Matthew 28:18-20]

We believe in the baptism of the Holy Spirit. We hold that the real evidence of the baptism of the Holy Spirit is one’s response to the Word of God, a Christ-like life, showing forth Christ’s character, and experiencing and manifesting the gifts and fruits of the Holy Spirit. [Acts 2:4, 10:46, 19:6; John 16:13, 15:26, 16:14; Galatians 5:22-23; I Corinthians 12:4-11]

THE FAMILY

God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood or adoption. Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. The husband and wife are of equal worth before God, since both are created in God’s image. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, protect and lead his family. A wife is to submit herself graciously to the servant leadership of her husband, even as the church willingly submits to the headship of Christ. She, being in the image of God, as is her husband, and thus equal to him, has the God-given responsibility to respect her husband and to serve as his companion in managing the household and nurturing the next generation. Children, from the moment of conception, are a blessing and gift from the Lord. Parents are to demonstrate to their children God’s pattern for marriage. [Genesis 1:27-28; Genesis 2:20-25; Genesis 1:27; Ephesians 5:25; Ephesians 5:24; Genesis 2:20-21; Titus 2:4-5; Psalm 139:13-15]

THE CHURCH

The Church is God’s instrument for revealing His purpose on the Earth. We believe the Church, the people of God, is God’s instrument to distribute His glory on the Earth. The Church is defined as a gathering of believers, meeting and experiencing God together in order to display His goodness wherever they go. [Ephesians 1:22-23; 1 Peter 2:4-5; Acts 9:4-6; Ephesians 3:14-19; Ephesians 5:25-31]



https://danubeinstitute.hu/en/christianity-and-democracy/theories-of-war-christian-and-secular-perspectives


https://www.sheffield.anglican.org/safeguarding-team

Debs Corker-Vaughan
Diocesan Safeguarding Administrator




Sian Checkley
Safeguarding Adviser
sian.checkley@sheffield.anglican.org


Elina Penttila
Assistant Safeguarding Adviser
elina.penttila@sheffield.anglican.org


Dear Ms Penttila,

I thank you for your email, which is very much appreciated. First of all, I provide an extract from the email which I sent to the email address of the 'Past Cases Review on 24 November, 2021. Later, I provided the same material in printed form for Sue Hammersley, Vicar of St Mark's and Duncan Lennox, Safeguarding Officer of the Church, delivering the letters in person. I used this method of communication because the information on the St Mark's Website provided no way of disclosing the material in confidence. This extract is followed by additional information - I'm afraid this will have to be quite a lengthy email:

I refer to the person who provided the information here as my 'informant,' but the information was given simply in the course of an everyday conversation. This was well before the emergence of claims - so many of them well supported, with a wealth of evidence - concerning sexual abuse in the Church of England, at a time when attempts were made to minimize the impact on the reputation of the Church of England. Obviously, the situation now is very different, at least in matters relating to the handling of abuse claims, with far greater openness.

I knew my informant well, as a colleague at work, over a long period of time. To me, she was at all times an honest and sincere person. I lost contact with her about 18 years ago but unexpectedly met again recently. At the time I knew her, she was a member of the congregation at St Mark's Church and I found during our recent conversation that she is still a member.

During the period when I knew her well, she gave me information about her former husband. The information relates to matters which occurred, according to her, some years before - very approximately, 25 years ago from the present. According to the information I received, which obviously is not necessarily a matter of fact established with evidence. her husband was involved in practices which were left unspecified. I didn't have the impression in the least that the alleged incidents involved abuse of children, but perhaps abuse of vulnerable adults or serious sexual transgressions. Although the abuse or transgressions alleged weren't made clear to me, and the position occupied by her former husband at St Mark's wasn't made clear to me, the response of St Mark's Church was made abundantly clear, but again, I have absolutely no way of confirming the veracity of her account. According to my informant, St Mark's Church took the decision not to inform the police or other officials but to make sure that her then husband moved to a different part of the country. The tactic of moving the culprit without contacting the authorities has since become widely publicized, but at the time I received the information it had no prominence.

Again, I stress the obvious point that my informant's former husband is not necessarily guilty of any offence or misbehaviour - I lack any evidence to confirm this. I would also stress the obvious point that St Mark's Church was not necessarily at fault for ensuring that my informant's former husband was moved to a different part of the country. I lack any confirming evidence that St Mark's Church took this decision or that he did move. I simply state that to me, there seems to be a case to answer, and that investigations into the matter would be desirable. If St Mark's Church did actually decide to ensure that this man moved, instead of informing the authorities, then it may be that the matter was concealed, that no written records can now be found - but yet again, I have absolutely no evidence to present in favour of this hypothetical situation..

Dear Ms Penttila,

I thank you for your email, which is very much appreciated. First of all, I provide an extract from the email which I sent to the email address of the 'Past Cases Review on 24 November, 2021. Later, I provided the same material in printed form for Sue Hammersley, Vicar of St Mark's and Duncan Lennox, Safeguarding Officer of the Church, delivering the letters in person. I used this method of communication because the information on the St Mark's Website provided no way of disclosing the material in confidence. This extract is followed by additional information - I'm afraid this will have to be quite a lengthy email:

I refer to the person who provided the information here as my 'informant,' but the information was given simply in the course of an everyday conversation. This was well before the emergence of claims - so many of them well supported, with a wealth of evidence - concerning sexual abuse in the Church of England, at a time when attempts were made to minimize the impact on the reputation of the Church of England. Obviously, the situation now is very different, at least in matters relating to the handling of abuse claims, with far greater openness.

I knew my informant well, as a colleague at work, over a long period of time. To me, she was at all times an honest and sincere person. I lost contact with her about 18 years ago but unexpectedly met again recently. At the time I knew her, she was a member of the congregation at St Mark's Church and I found during our recent conversation that she is still a member.

During the period when I knew her well, she gave me information about her former husband. The information relates to matters which occurred, according to her, some years before - very approximately, 25 years ago from the present. According to the information I received, which obviously is not necessarily a matter of fact established with evidence. her husband was involved in practices which were left unspecified. I didn't have the impression in the least that the alleged incidents involved abuse of children, but perhaps abuse of vulnerable adults or serious sexual transgressions. Although the abuse or transgressions alleged weren't made clear to me, and the position occupied by her former husband at St Mark's wasn't made clear to me, the response of St Mark's Church was made abundantly clear, but again, I have absolutely no way of confirming the veracity of her account. According to my informant, St Mark's Church took the decision not to inform the police or other officials but to make sure that her then husband moved to a different part of the country. The tactic of moving the culprit without contacting the authorities has since become widely publicized, but at the time I received the information it had no prominence.

Again, I stress the obvious point that my informant's former husband is not necessarily guilty of any offence or misbehaviour - I lack any evidence to confirm this. I would also stress the obvious point that St Mark's Church was not necessarily at fault for ensuring that my informant's former husband was moved to a different part of the country. I lack any confirming evidence that St Mark's Church took this decision or that he did move. I simply state that to me, there seems to be a case to answer, and that investigations into the matter would be desirable. If St Mark's Church did actually decide to ensure that this man moved, instead of informing the authorities, then it may be that the matter was concealed, that no written records can now be found - but yet again, I have absolutely no evidence to present in favour of this hypothetical situation..

Amongst the further information I can give is the surname (but not the full name) of my informant's former husband, which should aid the process of investigation, if, as I hope, it takes place.

This is obviously written in a tentative style. It will be obvious that I had no firm evidence that abuse took place at St Mark's and absolutely no evidence that the husband of my informant was guilty of abuse - protection of someone falsely accused of abuse is as important as protection of a victim of real abuse - ,
 but, knowing my informant well and having great respect for her honesty and sincerity, I felt sure that my approach to the Diocesan Safeguarding Team and to St Mark's was completely justifiable. That remains my opinion. It's my opinion also - but no more than an opinion - that St Mark's Church was well placed to carry out investigations itself, although there may be reasons why this would have been inadvisable. St Mark's has a Safeguarding Officer, and of course, the Church is likely to have records which could be consulted by staff at St Mark's. It's possible that these records could easily show that there is no case to answer or that there is a case to answer or the need for a thorough investigation.  The information given by my informant relates to (alleged) events more than 20 years ago but less than 25 years ago. It's very likely that there are individuals at St Mark's who were members of the congregation at that time and possible that if there was abuse, there matter is in the public domain - the part of the public domain which relates to events at St Mark's.

I have to say that I haven't found Sue Hammersley, the Vicar of the Church, at all helpful. I realize that these matters can be very challenging, very difficult, very complex, the investigation of these matters very time consuming, but as I see it, the Diocesan Safeguarding Team faces the same challenges. If every case of possible abuse at Sheffield Churches is referred to the Diocesan Safeguarding Team, then it may be that the demands on the Safeguarding Team would be completely unrealistic, excessive. As I see it, delegation -  within limits - is a necessity in any large organization. These are my opinions and no more than opinions.

You already know that after I received no response from the Past Cases Review, I approached South Yorkshire Police. Two officers from the Police Safeguarding Team came to my house and I was able to give a thorough account of my concerns and the information available to me. I didn't mention one matter which I think may well be of importance in cases of actual abuse where the response of a Church or other organization has been to move the abuser to a different part of the country. This is a consideration which occurs to me - the victim of abuse may perhaps be glad when the abuser moves from the area. It removes a source of great emotional pain and, it may be, removes someone who may have been violent and inflicted physical harm. This benefits the victim of abuse but has obvious disadvantages for the social good. The abuser may, for instance, go on to inflict harm on other victims in the new area.  





Amongst the further information I can give is the surname (but not the full name) of my informant's former husband, which should aid the process of investigation, if, as I hope, it takes place.

This is obviously written in a tentative style. It will be obvious that I had no firm evidence that abuse took place at St Mark's and absolutely no evidence that the husband of my informant was guilty of abuse - protection of someone falsely accused of abuse is as important as protection of a victim of real abuse - ,
 but, knowing my informant well and having great respect for her honesty and sincerity, I felt sure that my approach to the Diocesan Safeguarding Team and to St Mark's was completely justifiable. That remains my opinion. It's my opinion also - but no more than an opinion - that St Mark's Church was well placed to carry out investigations itself. It has a Safeguarding Officer, and of course, the Church is likely to have records which could be consulted by staff at St Mark's. It's possible that these records could easily show that there is no case to answer or that there is a case to answer or the need for a thorough investigation.  










https://wilsoncarlilecentre.org.uk/Publisher/File.aspx?ID=279567

https://www.antiochsheffield.org.uk/podcast-archive/god-stories-kinder-kalsi

http://sheffieldcitycentrechurches.org.uk/wp/


https://rationalwiki.org/wiki/Infant_damnation


https://www.jesuit.ie/blog/dermot-roantree/unbaptised-infants/



https://www.annefrank.org/en/anne-frank/go-in-depth/netherlands-greatest-number-jewish-victims-western-europe/


Safeguarding Sunday  Jonathan Gibbs
https://www.churchofengland.org/safeguarding/safeguarding-news-and-releases/support-safeguarding-sunday

thirtyone:eight

https://www.saintgeorgescentral.wigan.sch.uk/Documents/Curric/RE/SIAMS%20inspection%20-%20November%202019.pdf

https://www.saintgeorgescentral.wigan.sch.uk/Documents/Governors/Governor%20information%202020%20-%2021.pdf

1.9.2019

https://www.churchofengland.org/safeguarding/overview/news-and-views/charity-commission-complaint-message-lead-safeguarding-bishop

https://richardwsymonds.wordpress.com/tag/safeguarding-bishop-jonathan-gibbs/


https://richardwsymonds.wordpress.com/2020/08/29/august-29-2020-core-blimey-private-eye-on-core-groups-within-the-church-of-england/





https://www.thestar.co.uk/education/sheffield-primary-school-promises-rebuild-trust-after-ofsted-slam-ineffective-safeguarding-3139361

All Saints School, Nether Edge

https://reports.ofsted.gov.uk/provider/1000/2962