The provincial proposal being advocated by CEEC and the Alliance would involve the exercise of geographical episcopacy as it would involve bishops having responsibility for particular geographical areas. I have previously made this point in a theoretical description of what a conservative third province (the ‘Province of Mercia’) might look like.

‘Like the existing provinces of Canterbury and York, the new province would consist of parishes, deaneries, archdeaconries and dioceses. The number of dioceses that would initially be formed would obviously depend on how many parishes opted to join the new province, but one possible pattern would be for there to initially be four dioceses, one in the Southwest, one in the South and Southeast, one in the Midlands and East Anglia, and one in the North. Chaplaincies in Europe would come under the diocese for the South and Southeast.

Each diocese would initially have one bishop and one of these would be the archbishop of the province. There would be no fixed archiepiscopal diocese and the office of archbishop would subsequently be held by the senior bishop of the province.

A parish church in each diocese would be the cathedral. This would contain the bishop’s chair and would be used for diocesan services such as the enthronement of the bishop, ordinations, and the renewal of ordination vows on Maundy Thursday. The diocese would be named after the location of the cathedral and the incumbent would carry the title Dean. There would be no cathedral chapter and when not being used for diocesan services the cathedral would act as a normal parish church.’

As can be clearly seen in this description the geographical nature of episcopacy would be maintained in such a provincial arrangement. Bell’s suggestion that the geographical nature of the episcopate precludes a provincial solution is therefore mistaken.

Read it all.

I have just posted a new blog post, 'Geographical episcopacy – a further response to Charlie Bell.'https://t.co/5qMh71WfIv

— Martin Davie (@MartinBDavie) March 11, 2024

The tendency to downplay the value of toddler groups has been challenged in a new booklet that highlights the vital part that they play in preparing children for school.

The booklet, It’s not ‘just’ a parent and toddler group, has been compiled by a number of organisations brought together by Dave King, the strategic director for Gather Movement, an organisation that works with churches seeking to transform communities. The group including Kids Matter, Daniel’s Den, Care for the Family, 1277, 5 Minus, and Love and Joy Ministries.

It encourages those running groups to stop prefacing references to their work with “just” (“I’m just putting out some toys”), and sets out 12 aspects of school-readiness to which the groups can contribute.

Read it all.

Really enjoyed looking at a new booklet, "It’s not ‘just’ a parent and toddler group", about how they can contribute to school-readiness, & a chat with Jo Gordon of @DanielsDenUK. "The primary thing of a toddler group is that unconditional welcome to all" https://t.co/Gq1Wvx9xnE

— Madeleine Davies (@MadsDavies) March 19, 2024

Pressure is growing on Pope Francis to rethink a doctrinal declaration, Fiducia Supplicans, allowing Roman Catholic clergy to bless same-sex couples…, after the largest Christian denomination in the Middle East responded by halting its dialogue with the Vatican.

“We affirm our firm rejection of all homosexual relationships, because they violate the Holy Bible and God’s law in creating mankind as male and female — we consider any blessing of such relations, whatever its type, to be a blessing for sin,” the Coptic Orthodox Church’s governing Holy Synod, chaired by Pope Tawadros II, said in a statement released last week.

“After consulting with sister-Churches of the Eastern Orthodox family, it was decided to suspend theological dialogue with the Catholic Church, re-evaluate the results achieved by this dialogue from its beginning 20 years ago, and establish new standards and mechanisms for the dialogue to proceed in future.”

Read it all.

Pressure is growing on Pope Francis to rethink a doctrinal declaration, Fiducia Supplicans, allowing RC clergy to bless same-sex couples, after the largest Christian denomination in the Middle East responded by halting its dialogue with the Vaticanhttps://t.co/lki87tr36O

— Church Times (@ChurchTimes) March 18, 2024

I want to make a threefold response to what Bell says in these two paragraphs.

First, creating a new provincial structure for the Church of England to provide for the differing positions of conservatives and liberals is not a ‘fundamental threat’ to the Church of England’s ecclesiology.

What CEEC is asking for is internal differentiation within the Church of England by means of a re-configuration of the Church’s current provincial system. This could take the form of a new province for conservatives alongside Canterbury and York, a new province for liberals alongside Canterbury and York or a re-working of the two existing provinces to cover the whole country with conservatives in Canterbury and liberals in York. [1]

The key point to note about this proposal is that it is in line with the existing ecclesiology of the Church of England. The Church of England has historically consisted, and continues to consist, as a combination  of two separate provinces, each their own Archbishop (both of whom have metropolitical authority within their own province and neither of whom is subject to the other), and each having its own provincial synodical structure consisting of a provincial Convocation made up of the two Houses of Bishops and Clergy, and an attendant House of Laity.  A meeting of the General Synod is simply a joint meeting of these two provincial synods, and the two Convocations retain the power both to veto legislation proposed in the General Synod and to make provision for matters relating to their province (see Canon H.1 and Article 7 of the Constitution of General Synod).

Adding another province into the mix, or reconfiguring the two existing provinces, would not alter this ecclesiological structure in any fundamental way.[2] What it would mean is that the two (or three)  provinces of the Church of England could continue to meet together in General Synod to debate and legislate on matters of common concern, while their provincial synods could legislate to either maintain or change the Church of England’s current teaching and practice with regard to marriage and human sexuality, thus allowing both conservatives and liberals to have what they are looking for  within their own province or provinces.

Each province would hold that the other province or provinces is (or are) part of the Catholic Church and the Church of England, and there would be transferability of ministry without re-ordination between them subject to a minister being prepared to accept the doctrine and discipline of the province to which he or she was transferring.

The Church of England could thus stay together, but in a way which respected the conscientious convictions of both sides and would prevent the Church of England breaking apart entirely.

Read it all.

Martin Davie–A response to Meg Warner ‘Does the Bible really say … that sex outside marriage is wrong? https://t.co/tYzlpsnfpt #christianity #sexualethics #marriage #bible #anglican #anthropology pic.twitter.com/qdQI0oGk5j

— Kendall Harmon (@KendallHarmon6) May 30, 2019

Betsy Sumner always knew she wanted to be a teacher. She came from a family of educators and took a class in high school for aspiring teachers. She began teaching straight out of college in 2009 and loved it.

But last summer she left her job teaching family and consumer sciences, the subject previously known as home economics, at a high school in northern Virginia. With four children of her own, juggling the demanding workload was no longer worth it for the pay.

“It’s almost like preparing for a circus or a theater performance—every day you have to show up and do a show,” she said of preparing for class each day. “It’s just not really sustainable.”

Public-school teachers like Sumner are still leaving the profession in higher numbers than before the pandemic, a Wall Street Journal analysis of data from 10 states show, though departures have fallen since their peak in 2022. The elevated rate is likely due to a combination of factors and adds one more challenge to schools battling learning loss and frequent student absences.

Read it all.

Teachers are still quitting the profession in high numbers, as schools continue to be shaken by political discord, learning loss and chronic absenteeism https://t.co/ckIsXq00Ij https://t.co/ckIsXq00Ij

— The Wall Street Journal (@WSJ) March 4, 2024

In a statement, the Roman Catholic lead bishop for life issues, the Rt Revd John Sherrington, an auxiliary bishop in the archdiocese of Westminster, welcomed the committee’s decision “not to recommend the legalisation of assisted suicide”.

He continued: “As highlighted in the Committee’s report, experts have noted that there have been major problems in safeguarding the vulnerable and those without full mental capacity when assisted suicide and/or euthanasia has been introduced in other jurisdictions.

“Recognising the distress and suffering of those who are sick and vulnerable, I welcome the Committee’s recommendation that the accessibility and provision of palliative and end of life care needs to be improved — something the Catholic Church has consistently called for.”

Read it all (registration or subscription).

The Bishop of London @bishopSarahM has welcomed a report by MPs which calls for palliative and end-of-life care to be made more widely available https://t.co/5liE9iClCh

— Church Times (@ChurchTimes) March 1, 2024

YWAM established its presence in Arusha in 2000 and has since established three fully staffed offices in the region. The center’s education programs include classes in discipleship ministry, tailoring, computer skills, and English language, among others.

“In these days, tears are being poured out across the world by individuals, families and YWAMers worldwide. I am personally reeling from the weight of this news, as I knew and loved many of these individuals personally,” wrote Cunningham. She encouraged the use of three Bible verses:

• Hang on to the fact that, no matter what, we know that God is just and kind in all his ways (Ps. 145:17).
• Remind yourself of Job 42:2. Job had lost everything and his response to God was I know that you can do all things and that no purpose of yours can be thwarted. Let’s hang on to that word!

• Remind yourself of Isaiah 41:10: Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and uphold you with my righteous right hand.

Read it all.

,
“We have not seen a tragedy of this magnitude in all of [Youth With a Mission]’s history & we are all devastated”https://t.co/Jd1wuDRtLd

— Christianity Today (@CTmagazine) March 1, 2024

Read it all.

The Living Ministry study of clergy has been running since 2017. The latest report highlights that more than a third of the incumbents responding reported levels of mental health that indicate possible depressionhttps://t.co/roew8BtSId

— Madeleine Davies (@MadsDavies) February 22, 2024

The 11 survivors of church-related abuse who were awaiting reviews from the Independent Safeguarding Board (ISB) when it was disbanded last year (News, 23 June 2023) say that they are no closer to receiving a review into their cases. This contradicts what members of the General Synod have been told.

In a statement issued on Tuesday, the group, styling themselves the “ISB 11”, write: “Not one survivor is currently having their review progressed” by Kevin Crompton, who was appointed in September to take over the commissioning of independent reviews (News, 15 September 2023).

The statement disputes what is written in a General Synod paper, GS 2336, released on 9 February on behalf of the House of Bishops and Archbishops’ Council. The paper says: “We are glad that several people are taking up this offer and working with Kevin to set in place reviews. We remain open to listening, to conversation, and to attempts to find resolution with all those affected.”

Read it all.

The Church of England authorities appear to be deliberately misleading their own General Synod about progress in caring for victims of abuse. https://t.co/Nbr0hh3uFB

— Andrew Graystone (@AndrewGraystone) February 20, 2024

LEGAL sanction, including the possibility of disqualification from holding office, is necessary to address bullying by lay officer-holders, a motion set to be debated by General Synod this month argues.

The private members’ motion, brought by the Archdeacon of Blackburn, the Ven. Mark Ireland, asks the Synod to recognise “the serious pastoral problems and unfairness that arise while clergy can be subject to penalties for bullying that include prohibition and removal from office but there is no means of disqualifying a churchwarden, PCC member, or other lay officer who is guilty of bullying from holding office”.

It asks the Archbishops’ Council to “bring forward legislative proposals which would enable a churchwarden, PCC member, or other lay officer who was found to have conducted him-or herself in such a manner to be disqualified from holding office”.

Read it all.

Two motions set to be debated at Synod this month tackling bullying by lay officers and destructive behaviour on PCCs. Bishops said to be reluctant to recommend some parishes ‘knowing that a series of previous incumbents have been hounded out of office’ https://t.co/Cc0aAGaI9Z

— Madeleine Davies (@MadsDavies) February 9, 2024

[John Wyatt]….argues for the recovery of a biblically based understanding of friendship, and uses the relationship of Paul and Timothy, in particular, to spell out what this involves. This is a friendship rooted in our relationship with Christ, who called us friends, and who helps us to grow in Christ-like love. It is expressed in regular prayer for our friends and their true and lasting good. He argues that gospel-shaped friendships should be an important part of the Christian life, and that these can exist without exploitation or abuse.

In these friendships, there are clear boundaries, so that they do not slip into sexual or romantic relationships; but they can and do include hugs and physical gestures. For examples of this, he looks not just to Stott, but to Evangelicals round Charles Simeon (1759-1836), including people such as William Wilberforce and John Newton the ex-slave trader.

The title of the book, Transforming Friendship, is meant to indicate two kinds of transformation: first, the way in which such friendships can change our lives, halving our troubles and doubling our joys, as J. C. Ryle put it; and, second, the way in which our whole understanding of friendship in the modern world needs to be transformed. There can be such a thing as a healthy intimate friendship in which two people reveal to each other their deepest hopes and fears, and which is neither abusive nor potentially predatory.

Read it all (subscription or registration).

My new book, Transforming Friendship, is all about how the church can rediscover how to do healthy and safe intergenerational 'Paul-Timothy' friendships in an era of suspicion, abuse and mistrust. Find out how to get 25% off here:https://t.co/ekNvuuFVDV

— John Wyatt (@johnswyatt) December 13, 2023

This month, the Hartford Institute for Religion Research released a foundational report about the health of America’s churches and the leaders that serve them in the post-COVID-19 moment. The survey’s title, “I’m Exhausted All the Time,” will resonate with anyone who, like me, is leading a house of worship these days. But I wish the news were even that good.

The report, from Hartford’s Exploring the Pandemic Impact on Congregations project, documents the growing number of American clergy who are burned out and have considered leaving either their current congregation — 44% — or the profession itself — more than half (53%). The latter figure represents an increase of 16% since 2021. The percentage of those considering leaving their current congregations, meanwhile, has more than doubled.

This isn’t the time for U.S. congregations to be facing the type of leadership transition of this magnitude. Less than half of participants in the study reported that their churches had rebounded to pre-pandemic levels of attendance or giving. Congregations are also less willing to embrace change than they were pre-pandemic, according to study participants, reversing several years of pandemic gains that saw congregations embrace change in order to survive.

Read it all.

OPINION: "What makes the present moment so difficult is that, in addition to the strain of recovering from the pandemic, congregations are also contending with a larger crisis that has been approaching for decades."https://t.co/S5IwdoXnt3

— Religion News Service (@RNS) January 28, 2024

The Bishop of Newcastle, Dr Helen-Ann Hartley, is standing down as one of the co-chairs of the Living in Love and Faith (LLF) process. She has expressed “serious concerns” about the recent appointment of a new interim theological adviser to the House of Bishops.

In a statement published online on Thursday morning, Dr Hartley said: “It has become clear to me in the last 48 hours that there are serious concerns relating to the recent process of appointing an interim theological adviser to the House of Bishops.”

Dr Hartley and the Bishop of Leicester, the Rt Revd Martyn Snow, were appointed last November to co-chair the LLF process, and last week wrote an article for the Church Times setting out their hope for a “reset” of the process…

Read it all.

The @BishopNewcastle said that "there are serious concerns relating to the recent process of appointing an interim theological adviser", and that this had a "critically negative impact" on the work she and @SnowMartyn were doing as LLF co-chairs.https://t.co/qdnUoywfGT

— Church Times (@ChurchTimes) February 1, 2024

Speaking at Mere Anglicanism, a conference sponsored by a diocese that ordains women to the priesthood, priest and conservative firebrand Calvin Robinson described women’s ordination as a “tool of entryism” for critical theories about race and sex. Organizers of the conference, sponsored by the Anglican Church in North America’s Diocese of South Carolina, had asked Robinson to address the topic “Critical Theory: Antithetical to the Gospel?”

In response to Robinson’s address, organizers removed him from a panel on the conference’s final day….

Mere Anglicanism’s director, the Rev. Jeffrey Miller, and Bishop Chip Edgar of the Anglican Diocese of South Carolina, met with Robinson after his presentation. He compared the meeting to being called into a school headmaster’s office.

Miller disputed Robinson’s account. “For the concluding panel discussion of the 2024 Mere Anglicanism Conference, Father Calvin Robinson was pulled from participating not because of his views on women’s ordination, but because he failed to address in his plenary presentation the topic that was assigned to him,” said the Rev. Jeffrey Miller, director of the conference, in a post-conference statement. “Father Robinson was not asked to leave the conference, but remained through its conclusion and was paid his full honorarium.”

In a pastoral letter issued soon after the conference, Edgar described Robinson’s remarks as “inexcusably provocative, and completely lacking in charity and pastoral consideration of the people in attendance — especially the many women clergy both of our diocese and others who attended.”

Read it all.

Latest #News: #ACNA leadership gathering devoted to “discipling, training, and educating lay and clergy leaders for the renewal of biblical and orthodox Anglicanism.”https://t.co/FTJUeLMu1g

— The Living Church (@Livng_Church) January 30, 2024

I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

From there:

24 January 2024

Dear Brothers and Sisters of the Anglican Diocese of South Carolina,

Grace and peace to you through God our Father and the Lord Jesus Christ.

Most of you will not have been at the most recent Mere Anglicanism Conference held in Charleston this past weekend, January 18-20. You might well have heard of it, however, and the controversy resulting from the presentation by Calvin Robinson. If you have, it is likely you have heard that the Revd Robinson was “cancelled” due to his position on Women in Holy Orders. I write to correct that notion, and to tell you that he was removed from the final panel because his talk was deemed to have veered substantively from the topic he was asked to address. Instead, he took advantage of the opportunity and opined on what he considers the exceeding evil of women in Holy Orders. Most importantly, he did so in a way which was inexcusably provocative, and completely lacking in charity and pastoral consideration of the people in attendance—especially the many women clergy both of our diocese and others who attended.

It might be said that more could have been done in the moment to address the situation, but I want to commend the Revd Jeff Miller, Rector of St Philip’s Church, and host of the conference, for the deft way he tried to diffuse the situation, and the controversial, but bold step he took in removing the Revd Robinson from the remainder of the conference. Any failure to address the situation in a more direct, up-front manner, is mine. And for that failure, I apologize. Especially to the women present who were deeply insulted by his remarks.

The Anglican Church in North America, and the Anglican Diocese of South Carolina, and I, as bishop, are deeply committed to the idea that both those who favor women’s ordination, and those who oppose it, do so in fidelity to scripture and are both welcomed and valued in our common life. We refer to this recognition of both positions throughout the ACNA with the unwieldy moniker, “dual integrities.” While that is a less than helpful designation, it points to the deep reality that both views ought to be held with integrity, are welcome, respected, and will be defended on either side.

I, as your bishop, believe that the ordination of women comports with the teaching of scripture, most importantly, and is not ruled out by the tradition of the church. I welcome and encourage women in all levels of ministry. At the same time, given my commitment to “dual integrities,” I will support any who disagree with me. There will never come a time when I require anyone to act contrary to their conscience and commitments.

I do require, as a matter of godliness among us, that we always treat those with whom we disagree with love and charity and kindness. The kind of demeaning talk that marked the Revd Robinson’s presentation will not be countenanced.

In my admittedly short experience as a member of the ACNA’s College of Bishops, I have seen that our willingness to commit to each other in the spirit of “dual integrities,” has brought us into deeper fellowship and love, not less. It is easy to love those with whom you agree. The great reward comes from pressing into relationships of love with those with whom you disagree.

It is my prayer that, throughout my episcopacy, this will mark the life of our diocese, as well.

Now, to him who is able to do far more abundantly than all that we ask or imagine, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. (Ephesians 3.20-21)

+Chip Edgar, Bishop
The Anglican Diocese of South Carolina

We welcome our new Bishop, the Rt Revd Chip Edgar, who was consecrated March 12, 2022. Let's pray regularly for our new bishop, his wife and family and labor alongside him to produce fruit in the vineyard to which we're called. View the service: https://t.co/4dRKj3inei pic.twitter.com/ShByUuXRIk

— Anglican Diocese of SC (@anglican_sc) March 13, 2022

….if the sexed nature of the body is irrelevant to the most intimate of human personal interactions, then who I am is detached from my body in a most fundamental way. I become something that inhabits my body and uses it as an instrument, not something that I am. In sum, one cannot desecrate the body and retain a stable notion of personhood any more than Nietzsche thinks one can kill God and keep the earth hitched to the sun.

If sex is no longer sacred, then practices relating to death have followed a similar path. Once it was a sacred mystery; now we mobilize social and technological forces to deny it. Violence and death, once too sacred to be depicted onstage in Greek tragedy, have become the trivial or pornographic fare of movies and video games. The Roman Colosseum made death a matter of entertainment; today, movies and video games bring pornographic violence into the living rooms, indeed the palms, of everyone with a television, a game console, or a smartphone.

Real death is a purely medical affair, with the dying placed in hospitals and hospices. The battle against the body is significant here too, for what is the final authority that the body possesses? Not to dictate our sex as male or female, but to dictate that we are mortal. In light of this, euthanasia looks like one last (and arguably futile) attempt to seize control of who we are.

The attempt to domesticate mortality continues after death. Churches are no longer typically built with graveyards, with the result that worship is today not experienced in the vicinity of dead loved ones. Funerals are becoming celebrations of life. Every year, cremations rise in popularity in America. There may well be practical reasons for this—cost, lack of space—but it still serves to incinerate any lasting, visible reminder from among the living of the dead as the dead. True, some have urns with the ashes of loved ones. But the jar on the mantel at home is different from—dare one say less sacred than?—a burial ground next to a place of worship. It is hard to maintain quiet reverence when the television is blaring and the kettle is boiling.

Read it all.

Carl Trueman on the Desecration of Man. As usual, he's spot on. https://t.co/AxXHGY8XYS

— Mackenzie Boudreaux (@PaperandPipe) December 13, 2023

“The bishops have exported this division down to every single local parish”

Two ordained women – Rev Catherine Bond and her partner Rev Jane Pearse – became one of the first same-sex couples to be blessed at a Church of England service, at St John the Baptist Church in Felixstowe yesterday. The couple has reportedly acknowledged that there is still “a lot pain” over the existence of their relationship.

The move to bless same-sex relationships has caused widespread division within the denomination, throughout the seven year process of deliberation and discernment known as ‘Living in Love and Faith’. Conservatives, who believe marriage must be heterosexual, and liberals pressing for change have yet to reach agreement or even a happy compromise.

Dunnett says it remains a highly divisive situation: “You’re going to have fractious debate at parochial church council meetings. You’re going to have vicars having to explain to people why they’re not doing this…

“This is going to be a recipe for distrust. It’s going to bring fracture to relationships that have up to now been good in local parishes.

“Already we’re hearing from clergy person after clergy person and from PCC members in dioceses all over the country that they are fearing what is now going to happen.”

Read it all.

There’s a lot to take in. Noticing a huge silence on the part of various bishops on social media in reaction to the papal pronouncement, Catholic blogger Amy Welborn said it for all the laity out there:

Whassup?

Judging by their silence on Twitter/X feeds, I’m guessing the papal pronouncement came as a surprise to the bishops, too. Were I one of these men in red hats, I’d be furious. They’re made to look like fools. The laity are wondering: Is this a change in doctrine or not?

The U.S. Conference of Catholic Bishops put out a statement saying that no, it actually was not, because same-sex unions were not considered marriage but that “anyone can ask for a blessing when they are seeking God’s assistance, mercy and grace.” What does this mean? Is this something like bringing up a pet for a blessing during an annual St. Francis Day service?

Most others saw it as a major shift in doctrine, including the Rev. James Martin, a Jesuit and LGBTQ+ advocate who is editor-at-large for America magazine and someone whose ministry has been openly praised by Pope Francis.

Read it all.

Reaction to the note from LGBTQ Catholics and advocates touted the declaration as a major step forward. Commentary from some theologians, meanwhile, cautioned that it’s misleading to frame the declaration as a kind of monumental shift.https://t.co/CEtthGF4pa

— Crux (@Crux) December 19, 2023

“I’m really saddened by this,” he said. “There’s lots of clergy, evangelical clergy, middle of the road clergy and Catholic Church clergy, who are really disappointed that the House of bishops have taken this step against a lot of advice and knowing that it’s going to cause massive damage to the Church of England. So I’m disappointed that we, as a Church are putting forward prayers and we are doing it on such a narrow margin in terms of votes for and against.

“There are lots of clergy and churches who want to know how they’re going to be looked after if they dissent, if they continue to hold to the doctrine of the Church of England. None of that has been explained that this point.

“Some things in the pastoral guidance show that bishops are almost washing their hands of clergy and the doctrine. It feels like we’re almost being gaslit.”

[The] Rev [Mr] Ould said that just before the House of Bishops meeting, a broad alliance of Anglo Catholics and evangelicals had written to the bishops telling them not to go ahead with the guidance.

Read it all.

CofE bishops are ‘washing their hands of doctrine’ over same sex blessings says vicar – Premier Christian News | Headlines, Breaking News, Comment & Analysis https://t.co/UKYjUjgEV6

— GospelLover (@hateisfutile) December 14, 2023

The House of Bishops’ decision to commend the prayers of blessing for same-sex couples was made despite a last-minute plea from leaders in the HTB network. Inclusive groups are urging churches to use the prayers this Sunday.

A group calling itself “the Alliance”, which comprises the current and former vicars of Holy Trinity, Brompton (HTB), the Revd Archie Coates and the Revd Nicky Gumbel, along with 23 other figures in the C of E, wrote to the Bishops on Monday, the day before the meeting at which agreement was reached to commend the prayers…

The letter says: “It is not too late to delay the commending of the Prayers of Love and Faith until the complete package of the Prayers, the full Pastoral Guidance and the Pastoral Reassurance are all presented to Synod.”

The Bishops are also urged to provide “formal legal structural provision” for those who object to the introduction of the prayers. Such a settlement “will enable those who feel compelled to pursue changes to doctrine and practice to be able to minister freely without their actions causing growing schism in the Church of England”, the group writes.

Read it all (registration or subscription).

The House of Bishops’ decision to commend the prayers of blessing for same-sex couples was made despite a last-minute plea from leaders in the HTB network. Inclusive groups are urging churches to use the prayers this Sunday. https://t.co/MMwrokW6cW

— Church Times (@ChurchTimes) December 14, 2023

Blessings for same-sex couples can take place within existing church services from this Sunday, after the House of Bishops formally commended the Prayers of Love and Faith at a meeting on Tuesday.

A statement on Tuesday afternoon revealed that the Bishops had voted 24-11, with three recorded abstentions, in favour of commending the collection of prayers, which were first published in draft form in January….

Two marathon debates in the General Synod, in February and November, ended with votes approving the Bishops’ plan to commend the blessings, despite threats of legal action if they were to go ahead….

The blessings have only being sanctioned for use within regular services, and not as a stand-alone service. In the Synod in November, an amendment calling on the Bishops to consider a trial period for stand-alone services was carried, albeit narrowly….

Read it all.

Blessings for same-sex couples can take place within existing church services from this Sunday, after the House of Bishops formally commended the Prayers of Love and Faith at a meeting on Tuesday. https://t.co/4MuuNMnPpc

— Church Times (@ChurchTimes) December 12, 2023

A “complex matrix of reasons” led to the disbanding of the Independent Safeguarding Board (ISB), says a report published on Monday.

Its author, Sarah Wilkinson, a barrister, identifies the Archbishops’ Council as responsible for “structural” issues with the way in which the ISB was set up and administered, which led to a situation in which the positions of the board members and Archbishops’ Council “were not clearly defined”.

Ms Wilkinson suggests that the termination of the contracts of the ISB members was made “almost inevitable” owing to their “breakdown in relationships” after Meg Munn was appointed as acting chair in March….

The two other board members — Jasvinder Sanghera and Steve Reeves — expressed concern at not being consulted on Ms Munn’s appointment, and survivors and survivor-advocates suggested that her position as the independent chair of the National Safeguarding Panel, another body scrutinising C of E safeguarding practices, amounted to a conflict of interest.

Read it all.

A "complex matrix of reasons” led to the disbanding of the Independent Safeguarding Board (ISB), says a report published on Monday.https://t.co/1owXjj9XY5

— Church Times (@ChurchTimes) December 11, 2023

The problem is that, as with the former Prime Minister’s claim, nobody really believes this is the case. How many people really believe that:

• what will be commended in the PLF Suite of Resource—public prayers for God’s blessing on two people of the same sex many of whom will be in a sexual relationship and/or a civil same-sex marriage—has always been lawful in the Church of England and could have been commended by the bishops and used by clergy at any point in the past? 
• the use of such prayers does not represent a major change from the historic and current situation? 
• while the doctrine of marriage remains unchanged, the proposed use of the PLF is neither contrary to doctrine nor indicative of a departure from in doctrine in any essential matter? 
• all these claims have been shown by the House of Bishops to be theologically and legally coherent and convincing?

Charlie Bell, a supporter of getting PLF done but also a severe critic of the latest proposals, recently wrote “what the bishops have done may be legal, but it is not honest”. This echoes the language of Canon C1 and the oath of canonical obedience. The way in which the bishops are proceeding—the “nothing has changed” argument and the refusal to publish the written legal advice they have received—is very difficult to view as honest and to trust. Given the law has not formally been changed, for many the introduction of PLF means that the doctrine to which the law refers has changed in practice. If, as it is being claimed, doctrine has not changed, then what is being proposed seems to many to be not only “not honest” but also, as shown by past legal advice, probably “not legal”. 

In short, unless we sincerely believe and are convinced that “nothing has changed”, then we have to say that it appears the bishops are acting in their commendation, and thereby encouraging clergy to act in their services, in ways which are unlawful. In addition, those liturgical actions are now—because of the bishops’ decisions, which do not alter the legality of what they commend and so in one sense could be described as simply symbolic or “virtue signalling”—going to attract much more attention when they take place then they have done in the past. This means clergy who accept at face value and act on the basis of the bishops’ commendation are probably more likely to face legal challenge than they were in the past.

In the light of this, it even more unacceptable that the bishops are now so reticent to set out clearly for parish clergy, and those who advise them such as archdeacons, both

1. the changing written legal advice which they have received throughout this process, particularly for their 9^th October meeting, and
2. a clear explanation as to how what they are now proposing in PLF is, and indeed always has been, legal and how this judgment relates to the content of past legal advice which they have published that would suggest otherwise.

Read it all.

It has repeatedly been stated that the CofE's doctrine of marriage has not changed. Can the bishops commend the Prayers of Love and Faith with any credibility without sharing the legal and theological basis on which they are doing so? @theologyethics1 https://t.co/3c7RlIvjb9

— Dr Ian Paul (@Psephizo) November 28, 2023

For many in the Church of England a line was crossed this week that we prayed and hoped would not happen.

On Wednesday afternoon, the General Synod expressed its support by a tiny majority of just a few votes for the continued implementation of the House of Bishops proposals to change the position and practice of the Church of England with regards to sexual ethics and marriage.

In practice we now expect the bishops to commend prayers of blessing for same sex couples by mid-December (and provide dedicated services soon after), to prepare guidance which will make it possible for clergy to marry their same sex partners, and that future ordinands will not to be asked to indicate whether their lifestyle and personal relationships are in keeping with the doctrine of the Church of England.

We believe these proposals are being pursued without adequate provision and protection for those holding to the biblical, historic and global majority Anglican view on marriage and sexual intimacy. This underlines the failure of leadership by the archbishops and divided House and College of Bishops….

Read it all.

Responding to the 15 November 2023 General Synod decision: looking forward – The Church of England Evangelical Council https://t.co/uCRNEJTIW2

— Simon Sarmiento (@simonsarmiento) November 18, 2023

From there:

We are saddened to know that the General Synod of the Church of England has passed a resolution to bless same sex unions despite almost 50% of the Synod opposing the bishops’ proposal. This disastrous decision creates the same serious consequences of differentiation and division as in other provinces and further fractures our beloved Anglican Communion.

On behalf of the Primates of the Global South Fellowship of Anglican Churches (GSFA), I once again affirm the GSFA Ash Wednesday Statement which we made on Feb 20^th this year (2023). We wholeheartedly support the faithful bishops, clergy and laity within the Church of England and assure them of our continuing prayers and pastoral commitment as a global body.

“……. Be faithful unto death, and I will give you the crown of life.” Revelation 2:10

Congratulations to Archbishop Justin Badi Arama who was enthroned as Archbishop of South Sudan this weekend!

We pray that God will use him to uphold the authority of scripture and the true gospel of Jesus Christ in South Sudan and beyond. pic.twitter.com/hxEWNPx93O

— GAFCON (@gafconference) April 25, 2018

10.6 Faced with these problems there would appear to be broadly three (not necessarily mutually exclusive) pathways forward that would have some degree of theological integrity and which might enable the Church of England to proceed in a way that minimises conflict and division and maintains as high a degree of communion as possible in the light of where we now are:

Pausing in order to refine and develop further the theological arguments set out here in Annex H and then seeking a consensus for them in their final articulation as an adequate theological rationale for a form of PLF consistent with them and for new pastoral guidance and pastoral reassurance including any “formal structural pastoral provision in this time of uncertainty” (Introduction, para 18, p.3);
Recognising that for “a time of uncertainty” we have well-established processes in relation to liturgical development and so using Canon B2 (and the need for two-thirds support for any change in all 3 Houses of General Synod at the end of the process) for all of PLF;
Acknowledging that our deeper problem is that the Church has within it two significantly sized groupings divided over whether the existing doctrine is right and should shape our pastoral and liturgical life or is wrong and needs to be replaced with an alternative theology that should then shape our pastoral and liturgical life. Each of these has a clear and internally consistent theological rationale. What is therefore likely needed is not an unsatisfactory and unstable mix of supposed doctrinal continuity but with significant practical changes based on a “new insight into doctrine”. Instead, we need to seek some form of new structural settlement which would give to each of these contrasting and competing theologies their own secure, legally defined and episcopally-led ecclesial space with theological integrity and as high a degree of communion as possible between them within the Church of England.

Read it all.

As General Synod gathers, some thoughts on the theological rationale being offered for PLF with thanks again to @Psephizo for posting. https://t.co/R3RmHgE3pU

— Andrew Goddard (@goddardaj) November 13, 2023

How is it that the noun “mission” has come so to dominate the avalanche of Anglican reports and episcopal directives? It is oddly contentless, unlike the older word “evangelism”, which suggests that we have the good news of the gospel to impart. What is little understood is how this word has come to be shaped by modern management theory.

Successful managers, Lyndon Shakespeare writes, are “makers of worlds by the use of words”, and those words must have particular qualities: “low in definition and direct reference, vague and mysterious in terms of precise content, easy to say, vivid and radical sounding in metaphorical and imagistic terms”. Two key terms that theorists employ for such world-making are “mission” and “vision”, and readers hardly need to be reminded of the recent use of these words in the Vision and Strategy documents.

The distinction between the two terms is that the vision gives the organisation direction and meaning, while the mission strategy points to how it will realise its purpose. The Church of England, however, while embracing managerialism with an unholy hospitality, has confused mission and vision so that mission has displaced the vision to become an end in itself. Every single facet of our lives as Christians is held to be for the sake of mission, and is subsumed in utilitarian fashion to this end.

Read it all.

Critique of managerialism in the CofE by Alison Milbank ⁦@SaveTheParish⁩ https://t.co/TcJpCXeRK5

— john milbank (@johnmilbank3) October 28, 2023

A group of 44 bishops made a public statement on Wednesday afternoon expressing their hope that pastoral guidance allowing priests to be in same-sex marriages would be issued “without delay”.

The statement in favour of reform follows three weeks after 12 bishops publicly dissented from a majority decision by the House of Bishops to commend prayers for same-sex couples….

The new group, 15 diocesan bishops and 29 suffragans, write that they “recognise the complexities of the Pastoral Guidance in relation to ministry, and also the need for a swift end to the current uncertainty for LGBTQIA+ clergy and ordinands.

“We look forward to Guidance being issued without delay that includes the removal of all restrictions on clergy entering same-sex civil marriages, and on bishops’ ordaining and licensing such clergy, as well as granting permissions to officiate.”Read it all (registration or subscription).

Don’t delay guidance allowing priests to be in same-sex marriages, say 44 bishops https://t.co/81hu1fsLkH

— Simon Sarmiento (@simonsarmiento) November 1, 2023

That story—at least, a sinister reading of it—came to mind as I tried to process last week’s revelation of an amicus brief filed in April by legal counsel for the Southern Baptist Convention, the SBC’s Executive Committee, Lifeway Christian Resources, and The Southern Baptist Theological Seminary.

The case is Samantha Killary’s lawsuit against the city government of Louisville, Kentucky, where law enforcement employees allegedly enabled her years-long sexual abuse by her father, also a police officer.

No SBC entity is named in the lawsuit. But because it is similar to other lawsuits being brought against the SBC and the Executive Committee in Kentucky, legal counsel apparently advised these entities to file the amicus brief, encouraging the state Supreme Court to exclude “non-offender third parties” from Kentucky’s recent change in the statute of limitations for abuse claims.

This may protect the SBC from legal liability, but it harms Killary and excuses the institution that hurt her. It is an enormous betrayal to abuse survivors and our allies for accountability within the SBC, and the consequences will—and should—be grave.

Read it all.

After revelations of a scandalous amicus brief, @RevChrisDavis wonders who in the SBC is to blame.

“Here we are—survivors and pastors and therapists and attorneys who thought things were changing for the better—wondering what has just happened.”https://t.co/MO47ss2Oxo

— Christianity Today (@CTmagazine) November 1, 2023

The first thing to note is that it is not only difficult, but impossible, to argue that what the bishops are proposing is not a departure from teaching contained in the bishops’ statements concerning Civil Partnerships and same-sex marriages in 2005, 2014 and 2019. In these statements the bishops said that public prayers should not be said for same-sex couples. What is now being proposed is that such prayers should be offered. If the Bishops previous teaching constitutes doctrine for the purposes of clause (g) of the February General Synod motion and for the purposes of the Canons, then what is proposed is contrary to the doctrine of the Church of England.

The bishops argument seems to be that this change from previous teaching is not indicative of a change in any ‘essential matter’ because they are not proposing any change to the Church’s doctrine of marriage or its doctrine of sexual ethics which says that sexual intercourse should only take place within marriage (meaning a marriage with two people of the  opposite sex). Where their argument falls down is that if the Church of England’s doctrines of marriage and sexual ethics are viwed alongside the Church’s doctrine concerning the need for repentance and forgiveness for sin, then what they are proposing is necessarily a change of doctrine in an ‘essential matter.’

To understand why this is the case, the point that has to be grasped is that it is an absolutely essential part of Church of England doctrine that in order for people to be rightly related to God in this life and eternally happy with him in the next, they have to acknowledge, repent of, and confess their sins, not only in private but in the context of public worship, so that their sins may be forgiven and no longer constitute a barrier between them and God.

This doctrine is made crystal clear, for example, in the opening paragraphs of the service of Morning Prayer in the Book of Common Prayer:

Read it all.

Martin Davie–Why the Church of England Bishops Cannot Do what they are doing with Prayers for Same Sex couples https://t.co/ZiZJOWkIHC #anglican #theology #analysis #marriage #anthropology #ethics #holyscripture #BCP #anglican #religion #parishministry #UK 'The bishops argument… pic.twitter.com/FUM7TZSatW

— Kendall Harmon (@KendallHarmon6) October 27, 2023