It is one church separated by a border – but this week Anglicans in the Church of England and in the Scottish Episcopal Church face falling out over the issue of same-sex marriages.

In the progressive corner is the Scottish Episcopal Church – in effect the Anglican church in Scotland – which is preparing to vote for clergy to be allowed to carry out same sex marriages. Meanwhile, its southern neighbours, the Church of England, is on the reactionary side, opposing any such move.

Members of the Scottish Episcopal Church will be asked if they back a change to canon law which currently states that marriage must be between a man and a woman, at the Church’s General Synod in Edinburgh on Friday.

Read it all from The Herald.

(For the original piece to which this is responding please see here–KSH).

There are likely to be many Anglicans, not least in the Church of England, who will welcome the idea that there might be a viable ”˜third way’ between supporting same-sex marriages and simply maintaining the Church’s traditional position. However, I would want to argue that there is in fact no viable ”˜third way’ on this issue. This is for three reasons.

First, the position of those advocating for LGBT equality has moved on since the days when a blessing of same-sex partnerships might have been seen as acceptable.

Now that same-sex ”˜marriage’ is legal in an increasing number of jurisdictions around the world, including England, Scotland and Wales, LGBT advocates will not be content with anything less than the Church coming into line with society and practicing ”˜equal marriage’ as well. For example, those Gay and Lesbian Christians such as Canon Jeremy Pemberton who are already ”˜married’ are not going to be content with anything less than the Church’s full recognition of their marital status.

Furthermore, even the recognition of same-sex ”˜marriages’ is now a relatively conservative position. The new focus of LGBT activism is now the call to move beyond the ”˜heteronormative gender binary’ (the idea that humanity is divided into men and women) and recognise a whole multiplicity of different gender identities (Facebook UK now gives you seventy one gender options to choose from) and a whole range of forms of personal relationship to suit these different identities….

Read it all.

A proposal to amend the marriage canon to permit same sex weddings in churches will be considered by the General Synod of the Scottish Episcopal Church next month. The proposed changes, which were requested by the Synod in 2015, remove the current definition of marriage in the first clause of the canon and adds a new “conscience clause” to prevent clergy opposed to the move from being forced to conduct same-sex weddings against their will.

The current Canon, C31, begins by defining marriage by stating: “The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God.”

The proposed amendment to Canon C31 would replace that wording with a new clause which says: “In the light of the fact that there are differing understandings of the nature of marriage in this Church, no cleric of this Church shall be obliged to conduct any marriage against their conscience. . .”

Read it all.

In June the General Synod of the Scottish Episcopal Church will return to the proposal to change its Canon 31 on Marriage, removing the reference to “one man and one woman”, a step it prepared for in the equivalent meeting last year. At that time the Synod was presented with a paper from its Doctrine Committee, considering change to the doctrine of marriage “in the light of Scripture, Tradition and Reason”. That remains the only formal presentation of the questions at issue the church has published to date, so that when the question is asked, in Scotland and beyond, what considerations have led to this moment of decision, it is the sole source for an answer. It is important, then, to be clear what the nature of the guidance has been.

In a series of articles on the Fulcrum site published just ten years ago I discussed the broader question of how the Anglican churches could think together about the gay issue. 2 Between then and now I have written no more on the matter, and return to it now, prompted by the reflections offered to the Scottish Synod, with considerable reluctance. The paper in question devotes two whole pages to a partly critical response to what I wrote then, and I have no wish at all to pursue an argument, direct or indirect, with what they write about me, which was intended, and is taken, in candour and respect. But the issues now at stake, which were large enough ten years ago, are now infinitely greater: disagreements, which have been extended by the arrival of the so-called “equal marriage” on the secular statute-books, now spread out, like a Canadian wildfire, from the sphere of ethics into the sphere of doctrine, and threaten the catholic identity of the church. But in the vacuum of Anglican theological discussion that prevails in Scotland, these fateful deliberations are able to slip by without much notice. As a theologian holding a license from a Scottish bishop, though with no part in any of the Scottish deliberations, I am not quite at liberty to shrug my shoulders when all around me are shrugging theirs.

Read it all from Fulcrum.

The Anglican Church, once a key institution in the English-speaking world, has suffered decline for over half a century. Although in both the UK and North America there are many examples of growing and lively Anglican churches, as national denominations the trend is downwards. This decline is in marked contrast to continued Anglican growth in Africa and other parts of the world. There the church is healthy. In the West it is sick. The question is ”“ is the Anglican sickness unto death?

In this blog I explore the different patterns of Anglican decline through four denominations: the Church of England (C of E), the Church in Wales (C in W), the Scottish Episcopal Church (SEC), and the Episcopal Church of the USA (ECUSA). The study is not perfect, nor is the data, but I hope it inspires debate and other studies. A subsequent blog will suggest possible reasons for their differences in decline.

Read it all.

A meeting of church leaders from across Ireland has been challenged to remain biblically faithful but to ”˜dare to do new things’ in the face of a ”˜new spiritual darkness’ in the west.

The General Secretary of the Global Anglican Future Conference, Dr Peter Jensen, who addressed the event at Belfast’s Willowfield Church, told the story of GAFCON’s beginnings in the landmark conference of Bishops, clergy and lay leaders in Jerusalem in 2008, through to the Nairobi meeting in 2013 and the movement’s unifying work today across the Anglican world.
——-
Addressing the current context in Ireland and Scotland, Dr Jensen drew a sharp comparison.

“In the last few days, two Anglican Provinces have spoken words of choice. In Scotland, the General Synod of the Episcopal Church has chosen to omit the definition of marriage as between a man and a woman from its canons, thus signalling an acceptance of so-called gay marriage. It is a choice to rewrite the Bible and so the Christian faith. In Ireland, the House of Bishops, following the referendum, has endorsed once more the teaching of the Bible that marriage is between a man and a woman for life. The contrast is stark.” he said.

“Of course there are those who argue that the two positions can be held in tension in a denomination with mutual respect, recognising that sincere people will differ over the interpretation of the Bible. But let me offer a very serious warning: the cost of taking such a position is unacceptably high. It is to say that the Biblical testimony is so unclear that it can be read in several ways, whereas in fact the Biblical position is crystal clear. When the testimony of the bible is rendered so murky, the authority of the Bible is fatally compromised. The middle position is a vote for an unacceptable compromise.”

The general-secretary said “The business of GAFCON is to deliver fellowship to orthodox believers who have to bear testimony in the midst of such confusion; to resource them to teach the truth and to inspire them to preach the gospel.”

“GAFCON” Dr Jensen said “is a force which delivers fellowship and encourages courage.”

Read it all

Congregations vacated St Columba’s Episcopal Church on Glasgow Road in 1996 ”” and since, it has been slowly crumbling away.

But after a photo of the church was posted on social media there have been calls for action to be taken to stop the rot at the town church.

Clydebank photographer Owen McGuigan, who ignited a debate about the church after uploading the snap to Facebook, said: “I just don’t like seeing old buildings, especially churches, which, back in the day were substantially built to last a long time, being left to fall down with neglect.

“In the last 40 years in Clydebank we have lost several churches, all knocked down before their time, some to make way for the Clyde Shopping Centre.”

Read it all.

The Scottish Episcopal Church has taken a major step towards letting same-sex couples marry in church. However the process of change will take at least two years. If and when final approval is given, priests will be allowed ”“ but not required ”“ to celebrate weddings between same-sex partners.

The General Synod voted to ask the Faith and Order Board to look at revising the church’s rules on marriage. An overwhelming majority backed the resolution.

“That would also allow our clergy to enter into same-sex marriages,” said David Chillingworth, the Bishop of St Andrews, Dunkeld and Dunblane, and Primus (chief bishop) of the Scottish Episcopal Church.

Read it all.

Statement by members of the Scottish Episcopal Evangelical Fellowship – Received by email and now online here. [See also Gadget Vicar: SEC General Synod – Moving the Boundary Stones]

June 14, 2015

[Signatories updated June 17th]

At its meeting in Edinburgh from 11-13 June, the General Synod of the Scottish Episcopal Church chose to delete any reference to marriage as being between a man and a woman in order to facilitate its clergy in marrying two people of the same sex.

In contrast to that decision, we reaffirm the doctrine of marriage as given in the Old Testament in Genesis 2:24, reaffirmed by Jesus in Matthew 19:5 and by Paul in Ephesians 5:31 – ”˜For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’

We are committed to loving and supporting all the people in our congregations, including many gay people, and in particular at this time those who are left confused and distressed by the decisions of the General Synod.

We will take some time to pray and reflect on what the General Synod has committed to, before we discern what must be done to support people in congregations all over Scotland who will be unable to support this innovation.

Names can be added by email to admin at scottishanglican dot net. Any member of the Scottish Episcopal Church who wishes to affirm this response is welcome to sign it.

Signed

Church Leaders

Rev Andrew Baldock, Holy Trinity, Ayr

Rev Captain Gerry Bowyer, CAF4E, Emerging Church Community, Aberdeen

Rev Canon Ian Ferguson, Westhill Community Church, Aberdeenshire

Rev Canon Ken Gordon, St Clement’s Church, Mastrick, Aberdeen

Rev Terry Harkin, The Priory Church of St Mary of Mount Carmel, South Queensferry

Rev Canon Dr Douglas Kornahrens, Holy Cross, Davidsons Mains, Edinburgh

Rev Alistair MacDonald, St Drostan’s, Insch & All Saints, Woodhead of Fyvie

Rev Dave McCarthy, St Thomas’, Corstorphine, Edinburgh

Rev Mike Parker, St Paul’s & St George’s & Interim Minister, St Silas’, Glasgow

Rev Canon Dave Richards, St Paul’s & St George’s, Edinburgh

Rev Canon Malcolm Round, St Mungo’s, Balerno

Rev Canon John Walker, The Donside Churches Group

Rev Paul Watson, St Devenick’s, Bieldside, Aberdeen

Clergy

Rev Dr James Clark-Maxwell

Rev Bruce Gordon, St Thomas’ Corstorphine, Edinburgh

Rev Jenny Jones, retd. Diocese of Moray, Ross & Caithness

Rev Dr Chris Knights, Permission to Officiate, Diocese of Edinburgh and Hebrew Scriptures Module Coordinator, Scottish Episcopal Institute

Rev Dr Iain MacRobert, The Priory Church of St Mary of Mount Carmel, South Queensferry

Rev Dr Philip Noble, retd.

Rev Alan Price, Moray, Ross & Caithness

Rev Carol Price, Moray, Ross & Caithness

Lay People

Mr Nigel Feilden, Lay Reader – St Mary’s, Inverurie

Mr Alan Finch, Lay Reader – St Clement’s, Mastrick

Mrs Margaret Finch, Vestry Member – St Clement’s, Mastrick

Mrs Catherine Knights

Mr Malcolm Maclennan, Vestry Member – St Clement’s, Mastrick

Mr Ken Mavor, Westhill Community Church

Mr Alan McArthur, St James’, Muthill

Mr Adrian Neville, St Thomas’ Corstorphine

Mr Neil Swinnerton, Lay Representative & Rector’s Warden – Holy Cross, Davidsons Mains

Mrs Alison Wilson, People’s Warden – St Mungo’s, Balerno

In agreeing to debate the options for canonical change, the church made it clear that it has rejected the status quo on marriage. However, it considered three key options on how to proceed: for the Canon to be silent on the question of doctrine of marriage, for a gender-neutral definition of marriage, or for two expressions of marriage ”“ “one that it is between two people of the opposite sex and one that it is between two people irrespective of gender”. The Synod also considered a “conscience clause”, to potentially preclude clerics from any obligation to solemnise a marriage against their consciences.

The Very Rev Kelvin Holdworth, the openly gay Rector of St Mary’s Cathedral in Glasgow, stated: “if we are going to build a church in which everyone can thrive”¦we don’t settle on a definition of marriage that some people can’t agree with. Are there really only two definitions of marriage in this room? It isn’t something that you can define”¦that’s the end of the story”¦it’s lived, not defined. What I would like is a statement from the church that affirms the lives of people like me, as a gay man.

“I ask you to vote for a church where we do not try to define what each other believes about marriage.”

The Synod passed the motion with a significant majority in favour of change, and also supported the adoption of a conscience clause.

Read it all.

In summary:

Canonical change is coming which will allow people of the same-sex to marry. It will involve the removal of the theological description of what marriage is from Canon 31 (this bit: “The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God“). There will be a conscience clause which will mean no clergy have to marry anyone they don’t want to. It will take two readings of the new canon in 2016 and in 2017 for the new economy to come into place. For the record – I dissent completely from this decision.

We must be grateful for the gracious way the Primus, David Chillingworth, tried to give some space to those who would disagree with this new direction. Sadly, there was little sign of grace from the majority of Synod members towards the Biblical vision of marriage which perhaps a quarter of Synod subscribe to. I hoped there might be some compromise, but those who want change scented victory and they got it.

I’m doubtful that the vision of “visible unity with functional diversity” is now attainable. This was the most extreme outcome imaginable, but at least we now have clarity and we can begin to plan accordingly.

Though I know that the Episcopal Church in the USA and the Anglican Church of Canada will no doubt applaud this innovation, I’m most interested in hearing how Christians in the two thirds will respond. I have a feeling it might not be positive.

Read it all

The General Synod of the Scottish Episcopal Church has today voted to begin a process for change in relation to its Canon on Marriage. It has therefore instructed the Church’s Faith and Order Board to begin the two year process which may lead towards canonical change. That change would potentially allow the marriage of same gendered couples in Church in late 2017. The option which Synod voted for states:

Removal of section 1 of Canon 31. This option would remove section 1 from Canon 31* in its entirety so that the Canon was silent on the question of a doctrine of marriage.

General Synod also decided to add a conscience clause that ensures that no cleric would be obliged to solemnise a marriage against their conscience.

Commenting on the decision by General Synod today, The Most Rev David Chillingworth, Bishop of St Andrews, Dunkeld & Dunblane and Primus of the Scottish Episcopal Church says “Our General Synod has taken two important steps forward today. We have decided that we wish to consider possible change to our Marriage Canon. We have identified one possible expression of that change. This potentially creates a situation in which Same-Sex marriages could be celebrated in churches of the Scottish Episcopal Church. That would also allow our clergy to enter into same-sex marriages. It is important to realise that at this point this is an indicative decision only. Any change to the Canon will require the normal two year process and two thirds majorities will be required. That process will begin at General Synod 2016 and cannot be complete until General Synod 2017.”

Read it all

The Most Rev David Chillingworth, Bishop of St Andrews, Dunkeld and Dunblane and Primus spoke of the Scottish Episcopal Church’s relationships and role within the world wide Church saying “Within our membership of the Anglican Communion, one of our most important and historic relationships is with The Episcopal Church of the United States. It’s historic because their first bishop, Samuel Seabury was consecrated in 1784 by the Scottish Bishops. In ten days time I shall go to Salt Lake City for the General Convention of the Episcopal Church. It would be an exaggeration to say that I am greeted like one of the Pilgrim Fathers. But the feeling that we are an important and valued part of their history is very much alive today. When I go there on your behalf, I am greeted and honoured in that spirit.” Bishop David spoke about the role and responsibilities of the Office of Primus and highlighted a conference he attended earlier this year in explaining “in March this year, I responded to an invitation from Archbishop Thabo, Primate of Southern Africa, to attend what became known as the Eco-Bishops Conference in Hermanus, South Africa. We have had a tentative relationship around ecological/environmental issues with South Africa. I went partly to foster that link. Most of those attending came from parts of the developing world where climate change isn’t just a matter of debate but is a daily reality of life. I was particularly impressed by the contribution of those representing the indigenous people of the world ”“ particularly the indigenous people of Northern Canada. They have a way of seeing themselves in God’s creation which is revelatory for us ”“ but which also calls us back to explore again our roots in Celtic spirituality.”

In conclusion Bishop David said “I have also been serving as Chair of the Reference Group for the Continuing Indaba movement which attempts to develop a culture of ”˜honest conversation across difference’ right across the Communion. Continuing Indaba has attempted to foster conversation between provinces ”“ more recently it has moved towards conversation within provinces. We recognise that while ”˜headline’ disagreements in the Communion are often seen as inter-provincial, every province experiences and must work with its own diversity. Our own Cascade Conversations are part of that broader movement. That movement in turn is linked to reconciliation as one of four ministry priorities of the present Archbishop of Canterbury.”

The Rt Rev Dr John Armes, Bishop of Edinburgh, followed by speaking about the link of friendship and partnership between the Diocese of Edinburgh and Cape Coast, Ghana

Read it all

I have often said that there are two, or indeed more than two, dialogues involved here.

There is a dialogue with our diversity. We weave together in our lives and the make-up of our Church different strands of theological and church tradition. But it is the complex of issues around human sexuality above all which have the potential to turn that diversity from enrichment into division. Our Cascade process of dialogue shaped a space in which our diversity might be spoken and heard. It was a space for the kind of speech which is tentative because it is sincere and speaks of the deepest things in our lives.

There is a dialogue with our tradition – with our reading of scripture, with our theology and with our social and moral teaching. We created another kind of space in the report of the Doctrine Committee – conceptual space for consideration of our tradition. We shall discuss that during this meeting.

We are not yet in a legislative space – one in which we make canonical decisions. But we might say that this year we enter into a deliberative space when we decide whether or not we wish to consider change and what kind of change that might be.

Most of all we need to discern what the spirit may be saying to us at this time – speaking to us through one another, speaking to us through scripture and our tradition of faith, speaking to us and challenging us through the extraordinary social changes taking place around us.

Read it all [pdf]

We are living through a period of extraordinarily rapid social change. I was in Dublin two weeks ago. It is the city of my birth. It was a remarkable experience to be there in the immediate aftermath of the Constitutional Referendum on same-sex marriage. One of the most conservative and Catholic countries in Europe voted decisively in favour of this change. No wonder the Catholic Archbishop of Dublin reflected that this called for a “reality check” among the churches.

A number of factors have brought that change about. Ireland’s young population certainly made its presence felt. It is clear that people’s views are being changed by their life experience. Irish Times journalist Fintan O’Toole referred to the “riveting eloquence” of the passionate advocacy of many. But he also described another kind of articulacy and said this: “What actually changed Ireland over the last two decades is hundreds of thousands of painful, stammered conversations that began with the dreaded words, ‘I have something to tell you.’ It’s all those moments of coming out around kitchen tables, tentative words punctuated by sobs and sighs, by cold silences and fearful hesitations.”

So people have been changed by the way in which gay relationships have begun to be in the best sense ordinary. They find it hard to do other than accept those relationships among people whom they love and care deeply about.

Read it all.

THE SCOTTISH EPISCOPAL CHURCH HAS OPTED TO DELETE ITS DEFINITION OF MARRIAGE AS BETWEEN A MAN AND A WOMAN FROM ITS CANONS

[Twitter and Livestream here when in session]

Judah’s leaders are like those
who move boundary stones.
I will pour out my wrath on them
like a flood of water. Hosea 5:10
To some people’s surprise, an amendment was put that would have allowed people who wanted to marry two people of the same sex to do so, but we’d keep the doctrine of marriage as being between a man and a woman. This would have put us in a similar situation to that of the Church of Scotland.

However, this gracious compromise was roundly rejected by around two thirds of the Synod.

I don’t know that people understood just how costly this amendment would have been if it had been accepted..
Read it all and for background read here
————————–

Update latest from GadgetVicar on Twitter and SEC:

General Synod 2015: Motion passed to proceed to debate the options for canonical change in relation to Marriage. Vote was 92 for, 35 against

Synod now discussing the options for change to Canon 31 relating to Marriage. Motion passed to proceed to vote on its preferred options. voting on Motion 20B to include a conscience clause in the options before Synod.

Synod Members now voting on options for change to Canon 31 relating to Marriage.

Motion passed to include a conscience clause in the option before Synod.

Option A has been passed by Synod. [Votes: Option A 88 out of 125 voting including 6 abstentions]

[Option A: Removal of section 1 of Canon 31
This option would remove section 1 from Canon 31 in its entirety so that the Canon was silent on the question of a doctrine of marriage. Page 46

The SEC’s official teaching on marriage is enshrined in Canon 31:1.
”˜The Doctrine of the Church is that Marriage is a physical, spiritual and mystical
union of one man and one woman created by their mutual consent of heart,
mind and will thereto, and is a holy and lifelong estate instituted of God.’ – page 50 of above link]

Motion 23 instructing Canonical Committee to prepare the necessary canonical changes to effect this deletion passed on ballot 110 to 9

Motion 24 on religious registration of civil partnerships in church failed 30 to 82

Further Update: Report on SEC vote to leave the Anglican Faith

Even Further Update: GadgetVicar – The General Synod Votes For Equal Marriage

Michael Geoffrey Hare Duke was born in Calcutta; his father was a Scots/Irish civil engineer who helped build the Indian railway system. He would become well-known in Lancashire for the welcome he afforded members of the Indian and Pakistani communities in the cotton towns when he was Vicar of St Mark’s, Bury, from 1956-62. He would also recall the kindnesses of the Indian women who had administered to his every need as a child.

Sent home to Bradfield at the age of 12, he was much influenced by the robust Christian views of his headmaster, TD Hills, who had been a House Master at Eton. Duke recalled to me with embarrassed pleasure how he had thrilled both Hills and himself by beating his Etonian opponent in the Quadrangular boxing competition, and going on to a points victory against an even tougher opponent from Haileybury and Imperial Services College.

From Bradfield Hare Duke became a sub-lieutenant in the Navy towards the end of the Second World War. “When as a 19-year-old you have gone to your bunk every night wondering whether a U-Boat would strike your ship, you become a bit cautious of sending a huge armada to the South Atlantic.”

Read it all.

The Scottish Government has announced that same-sex marriage ceremonies will be possible under the Marriage an d Civil Partnership (Scotland) Act 2014 from 31December 2014.

Under the legislation, marriage is redefined so that two people can marry irrespective of their gender. The Act also allows for the possibility of civil partnerships being registered in the context of a religious ceremony. The Scottish Episcopal Church (SEC) is currently in a period of discussion regarding its understanding of same-sex relationships and pending the conclusion of that period of discussion, the College of Bishops has produced
the guidance contained in this note to support and inform clergy and lay readers, as public representatives of the Church, in the exercise of their ministries and in their provision of pastoral care….

Read it all.

The Archbishop of Canterbury, Justin Welby, concluded a two-day visit to the Scottish Episcopal Church last night – bringing to a close his 37 visits to every Province of the Anglican Communion.

Archbishop Justin and his wife, Caroline, were hosted by the Most Rev David Chillingworth, Bishop of St Andrews, Dunkeld & Dunblane and Primus of the Scottish Episcopal Church.

Read it all.

The isle of Lewis in the outer Hebrides is said to be the last place in Britain where the fourth commandment – Remember the Sabbath day, to keep it holy – is still strictly observed. But how has modern life changed attitudes to the Lord’s Day on this island of 20,000 people?

They used to talk of the Scottish Sabbath, then it was the Highland Sabbath and now it is just the Lewis Sabbath, as the number of places keeping Sunday free for God has dwindled.

The Reverend Alasdair Smith, who is now in his 80s, and his wife Chrissie remember the days when people would be “horrified” by someone riding a bicycle on the Sabbath – even if they were cycling to church.

Chrissie says: “I went to Sunday school and enjoyed it because you could walk to the school with your friends and if it was a nice day you ambled back. Because that was the only time you got to go for a walk – to church or Sunday school – not for pleasure.

“But Sunday was special,” she adds.

Read it all.

Grant, O Almighty God, that as thy blessed Son Jesus Christ at his first advent came to seek and to save that which was lost, so at his second and glorious appearing he may find in us the fruits of the redemption which he wrought; who liveth and reigneth with thee and the Holy Spirit, one God world without end.

–The Scottish Prayer Book

In a previous statement the College indicated that it was the practice of the individual Bishops at that time neither to give official sanction to blessings of civil partnerships, nor to attend them personally. The Church does not give official sanction to informal blessings but each Bishop would nevertheless expect to be consulted by clergy prior to the carrying out of any informal blessing of a civil partnership in his diocese. The College is of the view that a decision as to whether or not to attend such an informal blessing should be a personal decision of the individual Bishop in question.

Read it all from Kelvin Holdsworth.

It is deeply unhelpful of the Archbishop to use language which appears to suggest that the risk that those who wish to affirm gay people present is one of a lack or loss of core beliefs. That just isn’t true and is a nasty slur against fellow Anglicans. The US and Canadian churches are not places where God is absent and if the Archbishop needs to find that out, he needs to go there and meet them, something that his predecessor seemed to find impossible to do.

People will read the sermon in the US and Canadian churches and take immediate offence. (I find it offensive here in Scotland, but there it will appear to be a judgement on their national churches). Those who wish to affirm the place of LGBT people do so because of their core beliefs as Christians and as Anglicans, not because of any lack of belief or loss of God.

Does the Archbishop of Canterbury not have anyone on staff from the US or Canada or someone who knows those churches who could look at this kind of stuff and say, “hang on a minute, Father, that might not go down too well?”

Read it all.

“Last week’s article on falling patterns of membership and church attendance in Scotland’s churches gave the other side of other story. Secularisation is merciless in its effect on churches. It will erode to vanishing point churches which operate in traditional ways and cannot adapt. It challenges the mindset of ”˜as it was in the beginning is now and ever shall be.’ But I believe that secularisation also presents a positive challenge for churches. It encourages us to develop church communities of new quality – disciples who are deeply engaged with their faith and not just of members who belong. It will be good for churches and good for faith.

“Let me surprise you first by saying that I am a supporter of secular society. My family roots are in the beginnings of what has become the Irish Republic. In the early years of the last century, Ireland was what some have called a confessional or theocratic state. The Catholic Church exercised an undue influence on the way in which government approached matters of social and moral legislation. The modern secular state is a safer place – it allows space for a proper separation of legislature, judiciary and church. In my view, there is then room for a proper relationship between church and state. The state should be the guardian and protector of religious freedom but it should not defer to religion.

“Last week’s article treated secularisation as if it was a single phenomenon. But it’s much more subtle and complex than that. It is actually a sort of ”˜double whammy’ – let me explain what I mean.

Read it all.

The Scottish Episcopal Church has rejected an agreement backed by the Archbishop of Canterbury that could have seen sanctions imposed on them if they diverged from the Anglican Communion’s rulings on issues such as the ordination of gay bishops and same-sex unions.

The church’s General Synod, currently meeting in Edinburgh, overwhelmingly rejected the covenant, stating that it threatened its independence and went against the spirit of the communion.

It had been asked to sign up to the Anglican Covenant, an agreement intended to bring unity to the worldwide communion by introducing a measure of discipline and accountability into relationships between its 38 independent churches.

Read it all.

The annual three-day gathering, presided over by the Primus, the Most Rev David Chillingworth, will be asked to vote on whether to back the controversial Anglican Covenant, a set of principles drawn up after the rows over [non-celibate] gay priests.

Read it all.

[Richard] Holloway’s powerful account [in His book Leaving Alexandria] mirrors the progressive loss of belief which we see across Britain and Europe today, and it comes hard on the heels of Alain de Botton’s latest book Religion for Atheists, which advertises itself with the question “Even if religion isn’t true, can’t we enjoy the best bits?” It assumes that the supernatural claims of religion are false, but suggests that we hang on to the communal ritual and cultural elements. Holloway makes a similar plea when he says “I don’t any longer believe in religion but I want it around, less sure of itself and purged of everything except the miracle of pity”.

These books leave me with the question: Does this work? Can you have the gilt without the gingerbread? Isn’t there something fundamentally dishonest about those wistful atheists who have taken leave of God and who yet continue to use theological concepts and cling on to religious practices?

Read it all (requires subscription).

A former admin worker is to make history by becoming the first female priest appointed as number two to a bishop in the Scottish Episcopal Church.

Susan Macdonald, 61, rector of Christ Church, Morningside, will take over from the Very Rev Dr John Armes as Dean of the Edinburgh diocese when he steps up to become the new Bishop of Edinburgh in May.

It is the most senior appointment a woman has yet held in the Scottish Episcopal Church. The church ”“ where women have been ordained since 1994 ”“ agreed in principle to women bishops in 2003. But despite two occasions when a woman has been shortlisted, no female bishop has yet been elected.

Read it all.

The implication is clear: to Holloway, the certainties of organised religion have little meaning other than, perhaps, as metaphor or poetry. If anyone derives spiritual consolation from them, that’s fine. He doesn’t ”“ and no longer having to defend things he doesn’t believe in is one of the great joys of his later life ”“ but he doesn’t want to cut himself off from Christianity altogether. Indeed, he still goes to church on average a couple of times a month ”“ usually to Old St Paul’s in Edinburgh, where he was rector from 1968-1980, in what he says, looking back, was the happiest time of his life. Occasionally, he even preaches there. “I’m like a member of the family who doesn’t support everything the family stands for but still wants to be associated with it. At my stage in life, it’s quite difficult to give up emotional allegiances.”

It was only several years after he had become Bishop of Edinburgh in 1986 that the tensions between being expected to uphold the orthodoxies of faith and his growing disbelief in the certainties of the system became too great. The last straw came over the refusal of the Lambeth Conference of 1998 to countenance the ordination of [non-celibate] gay ministers.

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The candidates are:

The Very Rev Dr John Armes (born 1955), Dean of the Diocese of Edinburgh and Canon of St Mary’s Cathedral, Edinburgh; Rector of St John the Evangelist church, Edinburgh

The Rev Michael Parker (born 1954), Senior Minister for English-speaking congregations, All Saints Cathedral, Cairo

The Rev Canon Dr Alvyn Pettersen (born 1951), Canon Theologian of Worcester Cathedral

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