Everyone needs to be heard. There has been much talk (on social media) of people boycotting the small groups at General Synod. I am saddened by the thought that I won’t hear their voices. The assumption may be that I won’t listen because I wear purple and the report has already been written and everything is decided. I don’t believe that is the case. I have much to learn in my own pastoral response to LGBTI people and I can only learn it by listening.

Everyone needs to be seen. There has also been much talk (on social media) of gestures of defiance. There will be protest groups outside Synod and others inside proposing alternatives to the ”˜take note’ debate. I understand the motives behind this but wonder what will be achieved. Will it lead to change and a greater acceptance of LGBTI people in churches? I’m really not sure. The media will circle like wolves and everyone’s hackles will rise.

We need each other. My sincere prayer is that the new relationships generated among members of General Synod by previous small groups will triumph over the old pattern of playing to the public gallery. Vent your anger at me, but please do it face to face in a small group. Tell me of your frustration, but please do it in such a way that we can talk together about new ways of decision making which model to a war-torn world how we can live well together.

Read it all.

Using today’s terminology, Anglo-Catholicism has often been caricatured and derided as harbouring a gay subculture. Irrespective of the actual sexual orientation of Anglo-Catholic laity and clergy, past or present, we have borne the opprobrium, and offered safe space to recipients, of homophobia.

And still we love the faith and the Sacraments received by the Church of England as something rich and life-giving, an articulation of Christian truth shared with the ancient Churches of East and West.

I have no formal mandate for saying so, but that is the reason why many Anglo-Catholics, and others, sincerely and gladly accept the retention of the doctrine of marriage as we have received it.

However, aware of the destructive force of homophobic innuendo and denigration, we also know we need a theological language that can articulate and honour difference in human sexual identity and relationship.

Read it all.

The Anglican church is set for a renewed clash on the divisive question of gay marriage this week when its ruling body votes on a key report from the Bishops on same sex relationships.

The Church of England synod, the governing body made up of Bishops, clergy and laity which decides on church law and policy, will vote on Wednesday whether to ”˜take note’ – confirm – or reject the report confirming the status quo against gay marriage.

Liberals within the church are hopeful the synod will reject advice from the Bishops’ to leave its policy against gay marriage unchanged.

A vote by the synod in favour of same-sex marriage could eventually pave the way for a fundamental change in Anglican teaching.

Read it all.

From there:

Dear Fellow Bishop

The Bishops’ Report to Synod on Sexuality

Most retired bishops would be prepared to admit that participation in the synodical processes of the church is not what they most miss about their role as diocesan or suffragan bishops. They also feel some reticence about entering into the current debates occupying their successors on the basis of information that is partial and becomes more and more dated with the passing of the years. There is a dilemma, though: you don’t work for years as a bishop and then easily and suddenly lose the bond you feel for the bishops, your successors and former colleagues. Nor do you lose your concern that the church of which you continue to be a bishop should be faithful in its commendation of the Gospel to the society at large.

So when a report emerges that is the subject of major controversy within the church and society some retired bishops will wish to do what the signatories of this letter are seeking to do, namely to reflect from their particular perspective on what our successors are seeking to say and do about an issue that has been a longstanding source of concern and contention.
Your statement is the product of enormous time and effort, our memories of such situations suggesting perhaps too much time and too much effort. The ”˜too much’ comes from the enormous sense of responsibility your document shows to manage a conflict that you and we know causes huge amounts of grief and argument. The result, dare we say, is that whereas it used to be said that bishops often sounded as though they spoke with a pipe in their mouths, now that pipes are rare they sound more as though they see their task as managing ”“ rather than perhaps enabling or leading ”“ the conflicts that are bound to occur. And we remember how exhausting that is, and how it seems to blunt the edge of bishops’ own passionate convictions, which might divide them but also invigorate the conversation.

You write after the Shared Conversations. We well remember having had lots of those, even if they did not have capital letters. But their integrity rested on the assurance that in reporting them the voices of those who participated would not be drowned out by the ”˜majority view’ or ”˜established position’. Our perception is that while the pain of LGBT people is spoken about in your report, we do not hear its authentic voice. Our experience would lead us to doubt whether there was an expectation around that canons and doctrinal statements would be changed within any reasonable timescale, and that focus seems to have taken far more time than it would have done if the authentic voices of lesbian and gay people had been allowed to express the major focus of their hopes. Going down the road of seeking a change in the law or doctrinal formulation would indeed not have been realistic ”“ but you might not have had to spend as much time explaining why if those other voices had been allowed to come through more clearly.

The result of that focus on the issue of a change in the law is that your call for change of tone and culture, while absolutely right, does not carry conviction. Indeed, from the perhaps luxurious perspective of retirement the tone and culture of your document are incredibly familiar ”“ we’ve been there and talked in that tone of voice, and it prevents calls for a change of culture, of course offered in complete sincerity by you, from ringing true.

We’ll avoid making too many detailed points just now; but hard as you have tried you have really not allowed the theological voice of some of us to be heard properly. In para 8 you draw a contrast between ”˜the many who [hold] a conservative view of scripture [for whom] the underlying issue at stake is faithfulness to God’s word’ and others for whom ”˜the imperative to read scripture differently stems from a parallel conviction’. If the second group are to recognise their voice in theological conversations their ”˜parallel conviction’ needs to be expressed and not just alluded to.

May we end by assuring you that we continue to sympathise with the challenging nature of the task you have in this and other matters. You will receive much negative comment about your report, and we hope that these brief remarks may illuminate the reason for that: it is not that the Shared Conversations were thought to herald changes of law or doctrine; rather there will be deep disappointment that those who are not officially part of your meetings, who experience at first hand the struggles you only allude to, have once again been spoken about by their bishops instead of being enabled to speak in their own voice about their future and the future of the church they belong to and care about.

Yours sincerely in Christ

The Rt Revd Dr David Atkinson, formerly Bishop of Thetford

The Rt Revd Michael Doe, formerly Bishop of Swindon

The Rt Revd Dr Timothy Ellis, formerly Bishop of Grantham

The Rt Revd David Gillett, formerly Bishop of Bolton

The Rt Revd John Gladwin, formerly Bishop of Guildford and of Chelmsford

The Rt Revd Dr Laurie Green, formerly Bishop of Bradwell

The Rt Revd the Lord Harries, formerly Bishop of Oxford

The Rt Revd Stephen Lowe, formerly Bishop of Hulme

The Rt Revd Dr Stephen Platten, formerly Bishop of Wakefield

The Rt Revd John Pritchard, formerly Bishop of Oxford

The Rt Revd Dr Peter Selby, formerly Bishop of Worcester

The Rt Revd Tim Stevens, formerly Bishop of Leicester

The Rt Revd Roy Williamson, formerly Bishop of Bradford and of Southwark

The Rt Revd Martin Wharton CBE, formerly Bishop of Newcastle

Please note that there is also information on the additional signatories to the letter here.

Just three months afterward, the Anglican Consultative Council (a deliberative body in which lay persons, clergy, bishops and Primates all take part as elected representatives of their respective denominations) held its sixteenth triennial meeting in Lusaka, Zambia. Representatives from ECUSA attended, but refused to honor the Primates’ requirement to abstain from certain deliberations of the Council having to do with “doctrine or polity.” Nor did the Council bar them from doing so.

The Episcopal delegates not only refused, but they gloated about the Council’s refusal even to consider the Primates’ requirement. In an open letter they sent to ECUSA after the meeting, which was published in the official Episcopal News Service, they reported that although Archbishop Welby had communicated the results of the January meeting to the Council, “ACC members seemed to have little energy for answering the primates’ call for consequences”.

Thus just as they flouted Resolution 1.10 from the 1998 Lambeth Conference in 2003, when they approved the consecration of Bishop V. Gene Robinson contrary to that Resolution, and just as they have repeatedly, in the years since, rejected all calls to change their course, ECUSA is determined to walk apart from the former Communion while keeping up the pretense that their actions have not turned it into a Disunion. (“How could it be a ‘Disunion’?” I hear them asking. “We still attend all its meetings!”)

Not only do they insist on exercising their full authority and rights when it comes to participation in Anglican-wide affairs, but they rub it in the GAFCON Primates’ faces every chance they get. For instance, Archbishop Welby has invited all Anglican Primates (with the exception of ACNA’s, whom he had invited the previous year) to another meeting at Canterbury next October. Just last week, the official news organ of the Anglican [Dis]union published a story about his invitation, and his expectations for the meeting. In the process, they rather loosely characterized ECUSA’s actions at ACC-16 in Lusaka (by serving up what is called “Anglican fudge” to describe what happened).

The ECUSA delegates to that meeting issued a response challenging the story’s accuracy, and ACNS had to add some further explanation by way of making the fudge thicker. (See the updated story here, and the explanation at the end. What ACNS added is the last sentence to the next-to-last paragraph.)

The upshot is that ECUSA once again saw to it that the other Primates were told in no uncertain terms that ECUSA had never yet acceded to their demands, and was not about to change its course.

Read it all (my emphasis).

9. Is it a compromise?
“The Church of England’s law and guidance on marriage should be interpreted to provide ”˜maximum freedom’ for gay and lesbian people without changing the Church’s doctrine of marriage itself, bishops are recommending.”
That’s the top line from the press release, which on its own may suggest a middle way. The report calls itself “a compromise between some bishops who would be inclined to seek more far-reaching changes in the direction of e.g. affirming married same-sex couples within the life of the Church, and some bishops who would like to see the sinfulness of any sexually active relationship outside heterosexual marriage more consistently upheld” (56).
In truth, as has been shown, the report does what the latter group of bishops wish to be done. There is no compromise in substance, only a little compromise in presentation.

In short”¦
Despite some attempt having been made to soften the report’s appearance, careful reading makes it difficult not to conclude that the bishops, with little reference to the views of the Church, and on a pretext of theological coherence, are determined to confirm for the foreseeable future an uncompromising conservative understanding of all sexual relationships, which offers no greater pastoral freedom, no new teaching, no less intrusive questioning, and a very uncertain call to penitence for homophobia.

Read it all.

The good news is that the Bishops’ report on human sexuality is reassuring to evangelicals and traditionalists in its determination to adhere to the canonical and biblical understanding of marriage. But like all recent reports, the House of Bishops holds the line in the Church of England by treating this teaching as provisional and subject to change.
The latest report has the character of a staging-post. The Bishops are ultra-apologetic to the LGBT community and the overwhelming subtext is that traditionalists are not dying off quickly enough for the bishops to risk changing doctrine and thereby splitting the Church over the matter. It’ll only be a few years, they reason, before the Church of England can completely capitulate to culture.

Now, of course, many of the more conservative members of the House of Bishops will deny this entirely and I have no doubt that they have personally acted in good faith. But the equivocal language in which the report is hedged indicates that we are involved in a process. This in itself comes from a narrative of progress with which we are all familiar.

According to this widespread cultural narrative, the Church and other archaic organisations are on the wrong side of history and it is only a matter of time before they are dragged kicking and screaming into modernity by any means necessary ”“ including changes to the law, placing facts on the ground and by attrition.

The Church’s integrity and faithfulness is a necessary casualty of these forces of change.

–This appears in the Church of England Newspaper, February 3, 2017, on page 11

We welcome the bishops’ reluctance to be drawn into sweeping ”˜solutions’ or idle ”˜resolutions.’ We wonder why one part of the body of Christ continues to be regarded as a problem rather than as a gift. We look forward to a genuine transformation of tone and culture away from one that rejects people simply for the way God has made them.

We welcome the bishops’ call for maximum freedom within the current legal constraints. We wonder if the bishops really want to endorse such an uncomfortable contrast between love and law, covenant fidelity and ecclesiastical disapproval, the manifest grace of God and a precise reading of select scriptural texts, the increasingly warm embrace of society and the apparently inexplicable inhibition of the church. We look forward to a time when pastoral care is not invoked to tend wounds the church has so often itself inflicted.

We welcome the call for a new teaching document on marriage and relationships….

Read it all.

If this is a reasonably accurate account of how the bishops ended up with the report they did then, in evaluating it, among the questions raised are:

Can this process be recognised and received as a reasonable way of faithfully seeking to do what the bishops sought to do in the exercise of episcopal oversight?
Can a plausible case be made that any of the rejected options would have accomplished their goals ”“ particularly the goals of unity and doctrinal coherence and serving the whole church ”“ better than this one?
Can any of the options considered and rejected be implemented within the existing doctrine and law or do their advocates acknowledge that they really require a change in doctrine and/or law and that is therefore what they are demanding?
Can a convincing case be made that one of the three other paths not followed should have been offered as more faithful to the bishops’ vision of what is involved in exercising episcopal oversight?

Read it all.

The bishops have clearly sought and struggled to hold us together across our differences and to avoid “major fracture in our Church”¦at this point” (para 59). We are encouraged that in doing so they have also given due weight to “the unity of the Universal Church” and “the Church of England’s own position in the Anglican Communion” (para 60). As the bishops note, true unity “cannot be detached from our common faith in the gospel of Jesus Christ, and therefore from the teaching through which that gospel is faithfully passed on” (para 61). This means that there “needs to be a fundamental trust in the clergy to know and be faithful to the teaching of the Church, in their own lives and in their ministry to others” (para 64). We are, consequently, deeply concerned that some of the responses to the bishops’ report have made it even more difficult for those of us who wholeheartedly affirm that teaching as good news to have such trust in some clergy.

We hope and pray that the Church of England and wider Communion will see in the bishops’ proposal a framework, perhaps the only framework, which could enable us “to continue to ”˜walk together’”¦.in a way that is based on a common commitment to biblical truths but recognises our continuing disagreement with one another” (para 59) and we encourage General Synod to “take note” of it in its February session.

Read it all.

There are however serious concerns. It is urged that we must look for contradictory positions to be resolved in ways which are ”˜in some way hidden from us’ (paragraph 8). No reason for this optimism is given, yet it is on this basis that the report says that it is still possible for Anglicans to ”˜walk together’ (paragraph 59) and claims this was what the Anglican Primates agreed when they met in Canterbury in January 2016.

What our resolution agreed in Canterbury actually said was that while ”˜It is our unanimous desire to walk together’, the actions of The Episcopal Church ”˜further impair our communion’. This is in line with the Jerusalem Statement and Declaration which identified rejection of apostolic teaching on sexuality and marriage as a manifestation of a ”˜false gospel’ which required godly discipline.

It seems therefore that the Church of England bishops have recommended the right thing for the wrong reason. They have retained the Church’s traditional teaching, but because they think that holding opposite views together will eventually produce a consensus, not because it represents an apostolic boundary.

This understanding is confirmed by the fact that the report encourages a relaxation of church discipline and confuses pastoral sensitivity with a permissive church culture which already tolerates, in practice, clergy who have contracted same-sex ”˜marriages’….

Read it all.

Guernsey’s Vice-Dean says the Church of England has much to repent towards the LGBTQ community, following a heavily criticised report by the College of Bishops released last week.

The report recommended the Church of England should not change its opposition to same-sex marriage but it should adopt a ‘fresh tone and culture of welcome and support’ for gay people.

I think it’s very clear that in the past the church has a lot to repent of with regards to the LGBTQ community with the way in which they’ve been treated and some of the homophobia which has been expressed.

So I’d like to see the Church coming to a different place there.

”“ [THE] REV. MIKE KEARLE

Read it all.

I welcome the BRGS Report’s upholding of the doctrine set out in Canon B30. It is to be noted that this Canon is not just about marriage being between a man and a woman but also about its lifelong nature, the birth and the nurture of children and the ”˜hallowing and right direction of the natural instincts and affection’. This cannot go hand in hand with wanting to make pastoral provision for public prayer for those in others kinds of relationships.

I miss any treatment of a biblical anthropology in the document and, even more, of the detailed work both of biblical scholars and by the Church of England of the biblical material as set out, for example, in Some Issues with Human Sexuality (Church House Publishing, 2003). Although Scripture, tradition and reason are mentioned as a ”˜classic Anglican triad’ the primacy of Scripture is not affirmed. Instead, the report, mistakenly, invokes ”˜provisionality’ in theology, although Lambeth Conferences have done this only in relationship to ecclesiology.

Read it all.

On Friday the House of Bishops released a report saying the Church of England shouldn’t change its teaching on marriage but recommending that it reviews other aspects of how it treats LGBTI+ clergy and laity. The Rev Rachel Mann is critical of elements of the report and gives Martin Bashir her reaction to it….

([The Rev.] Canon Andy Lines is also interviewed about his perspective on the report).

The Bishops of Manchester and Maidstone respond to criticism that the Church has come up with a ‘don’t ask, don’t tell’ solution.

Listen to it all (begins approximately at 21:58 and ends about 35:42).

Church of England bishops have upheld traditional teaching that marriage can only be between a man and a woman, in a move that will frustrate campaigners for gay rights and risk further alienating the church from wider society.

After two years of intense internal discussion involving clergy and laity ”“ and at least two decades of bitter division within the church ”“ the bishops have produced a report reaffirming that marriage is the lifelong union of one man and one woman.

However, it says church law and guidance should be interpreted to provide “maximum freedom” for gay and lesbian people without a change of doctrine ”“ meaning clergy will have some leeway in individual cases.

While calling for a “fresh tone and culture of welcome and support” for lesbians and gays, the report offers little in the way of concrete change.

Read it all.

The Church of England should not change its opposition to same-sex marriage, a new report has recommended, despite saying it needs to “repent on the homophobic attitudes” it has previously had.

A document from the House of Bishops says the Church should adopt a “fresh tone and culture of welcome and support” for gay people.

It says guidance in marriage should be interpreted in a way that provides “maximum freedom” for homosexuals.

Read it all.

The report will then be the subject of a “take note” debate. Such a debate is a neutral motion. It allows Synod to discuss the content and recommendations contained in the report, but a vote in favour of the motion does not commit the Synod to the acceptance of any matter in the report. The House of Bishops will listen carefully to the debate, and to any subsequent matters raised by members in correspondence, to inform their further work.

Read it all (appended at the bottom).

When reports to the General Synod are launched at a press briefing they are often published at the end of a process and contain recommendations. This report on marriage and same sex relationships from the House of Bishops isn’t that sort of report. It describes where the bishops have reached in their reflections. It goes on to provide a framework identifying areas where we believe present advice, policies or practice need further consideration, and invites members of General Synod and the wider Church, to contribute. So this isn’t the end of a process but we are somewhere in the middle of it. We are sharing where we have reached in order to be as transparent as possible, and open to other voices.

We hope that the tone and register of this report will help to commend it, though we recognise it will be challenging reading for some. This is no last word on this subject. For there are very different views on same sex relationships within the Church, and within the House of Bishops, mainly based on different understandings of how to read scripture. The House is agreed, however, that our present teaching documents do not address some elements of the contemporary situation regarding marriage and relationships in our culture. I refer to the current teaching document on marriage, issued by the House of Bishops in 1999, and an earlier document on same sex relationships, Issues in Human Sexuality. Neither discusses nor even anticipates same sex marriage, a reminder of just how quickly things have changed. Issues, published in 1991, was written when Clause 28 of the Local Government Act 1988 was in force. It prohibited the promotion of homosexuality in schools and prevented local councils from spending money on lesbian and gay projects including anything which suggested support of what it called “pretended family relationships”. The temper of the time in which Issues was written was a very different one from ours. The later teaching document from 1999 simply assumes marriage is the union of one man with one woman. Hence, the House of Bishops believes it needs to commission a new teaching document which articulates such an understanding of marriage within a theology of relationships for our changed times. This report isn’t that document but it indicates why it is needed.

Read it all (appended at the bottom).

Under current Church rules, gay clergy wanting to enter into civil partnerships are required to assure their bishops they will remain celibate ”“ in line with traditional Church teaching that sex is only permitted within heterosexual marriage.
Such clergy also have to make similar official assurances to their archbishop before they can be promoted to the rank of bishop.
But sources said the bishops could now call for the rule to be scrapped so that clerics living with same-sex partners would no longer have to make a solemn vow.
They would still be expected to remain celibate.

Read it all.

One of CEEC’s tasks, prompted by “Guarding the Deposit”, is to consider together the various ways evangelicals will respond to this situation and how the wider church might face the reality of our diversity over human sexuality. “Guarding the Deposit” outlines three broad ways the church might act in 2017 and beyond.

Its hope is that the Church of England will maintain its current teaching and practice as the 2007 Synod committed us to do. Alternatively there may be a full acceptance of same-sex relationships as in a few other Anglican provinces. This would undoubtedly lead to major division within the CofE and the destruction of the Anglican Communion in its current form. There may therefore be an attempt ”“ as in the Pilling Report ”“ to offer some form of supposed via media with official permission for marking of same-sex relationships.

But, as “Guarding the Deposit” argues, this too would both represent a departure from apostolicity and lead to continuing conflict. It would therefore require some form of agreed visible differentiation and structural separation within the Church of England (and wider Communion).

Read it all.

The College of Bishops of the Church of England met at Lambeth Palace on Monday 12th December.

The meeting began with a service of Holy Communion and reflections from the Archbishop of York. Discussions on issues of sexuality took place as part of a process of episcopal discernment which began in September and continued at the meeting of the House of Bishops in November.

The college discussed the reflections of the House from their November meeting and also received an update from the Chair of the Bishops Reflection Group on Sexuality.

Read it all.

Josiah Idowu-Fearon, appointed secretary general of the Anglican Consultative Council last year, said his commitment to reconciliation remained firm.

But on the issue at the root of the disagreements, human sexuality, he admitted there was “no way” of finding agreement. “It’s not possible,” he said. The alternative to finding a way to live together was to allow separate “splinter groups”.

Idowu-Fearon also criticised the leadership of Anglican churches in Africa as ineffective.

He said he was speaking from experience, and described them as “despotic”.

Read it all.

(Church of Ireland Gazette)

Part 1

Running Order:
00:00 Background to reconciliatioin priority
04.18 Hatred within Anglican Communion and between Christians and Muslims
07:26 Secretary-General’s role in inter-Anglican reconciliation
10:22 Conservatives’ attitudes
12.30 End of Part 1

Part 2

Running Order:
00:00 Human sexuality an issue for all major denominations
00:58 GAFCON
08.02 Possibility of a dialogue body for GAFCON-Anglican Communion Instruments reconciliation
12.20 End of Part 2

Part 3

Running Order:
00:00 Comments on Primates’ Meeting 2016 & ACC-16
03.17 Churches’ financial contributrions to Anglican Communion Office
06.00 Archbishop Idowu-Fearon’s comments to CAPA in 2015/African Church leadership/Anglican orthodoxy
13:00 Human sexuality debate within Anglican Communion/American conservatives intervening in Africa
15:40 End of Part 3

Part 4

Running Order:
00:00 The Anglican Covenant
02:48 Anglican Communion Task Force
04:33 Next Lambeth Conference
05:10 Next meeting of Anglican Consultative Council
05:49 End of Part 4

Listen to it all (45 minutes for all 4 segments).

This precise risk of divergence arose after Lambeth 1998 when the Episcopal Church consecrated Gene Robinson in 2003 as Bishop of New Hampshire. The churches did meet in a series of Primates’ meetings and made clear the incompatibility of Robinson’s consecration with Lambeth Resolution I.10; however, the failure of the Archbishop of Canterbury to carry out the disciplinary measures of the Primates led ultimately to the formation of the GAFCON movement, which has made Lambeth I.10 a touchstone of identity.

Mr. Nye’s position about the absence of formal discipline is legally correct but spiritually dangerous in that it appears to be clearing the way for the Church of England to work around Lambeth Resolution I.10. Mr. Nye goes on to cite a number of other actions and documents of the Church of England, which I leave to my English colleagues to handle. It certainly seems as if the end-point of these actions and the so-called “Listening Process” is the approval and blessing of same-sex civil partnerships. If this indeed is where the Church of England is heading, it is, in my opinion, crossing the Rubicon, or if I may adapt a North American metaphor, barreling over Niagara Falls.

I say this for three reasons. First, blessing homosexual practice in any form is contrary to Scripture and the Christian church’s continuous moral tradition, as expressed in Lambeth Resolution I.10. Secondly, the Church of England will be unable to hold the line at same-sex civil partnerships. The Episcopal Church USA and Anglican Church of Canada are bellwethers in this regard; both having begun with same-sex partnerships have moved on to mandate same-sex marriage. The UK Government will push this process along, as is seen in the number of legal same-sex marriages of clergy in the Church of England, as pointed out in the GAFCON briefing paper.

Thirdly, approval of same-sex civil partnerships will render irreparable what the Windsor Report called the tear in the fabric of the Communion.

Read it all from Stephen Noll.

Contrary to Bishop Holtam’s assertion, Lambeth 1.10 did not contemplate the blessing of Gay Pride parades or other activities that promoted as a moral good same-sex carnal relations. As it was explained to me by my episcopal masters, paragraph c of resolution 1.10 was crafted to make the following points: There were faithful Christians who experienced same-sex attractions. The church was called to assist these individuals and pray for their transformation. The insertion of the transforming work of the Holy Spirit was suggested by Ugandan bishops who wanted the conference to go on record as stating the power of the Holy Spirit could help transform the disordered relations of Christians who experienced same-sex attractions.

The Bishop of Dallas, seconded by Prof. Stephen Noll, (who bears the distinction of having been one of the minds behind Lambeth 1.10 and the Jerusalem Declaration) asked the condemnation of “homophobia” be removed, as in the American context those who opposed the “gay” agenda were tarred with the brush of homophobia. In its place was substituted the awkward circumlocution “irrational fear of homosexuals”.

The paragraph concluded with a statement the church would listen to those who were struggling with their desires, noting that temptation was not the same as sin, and that all faithful Christians were loved.

Paragraph c stated: [The Conference] recognises that there are among us persons who experience themselves as having a homosexual orientation. Many of these are members of the Church and are seeking the pastoral care, moral direction of the Church, and God’s transforming power for the living of their lives and the ordering of relationships. We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ;”

Bishop Holtam’s interpretation of paragraph d in his letter to the Church Times as permitting the moral normalization of homosexual acts is disingenuous….

Read it carefully and read it all.

Read it all.

Secondly, “clergy and laity are entitled to argue for changes to teaching and practice”. Again, of course we have freedom of speech! But this seems to open the door to the widespread promotion of any view, even an irresponsible disregard for core doctrines, which include marriage. This provision was no doubt originally intended to allow for a free exchange of views during the ”˜Shared Conversation’ process. Its effect now will be again to undermine any idea of clear universally agreed teaching in which we can have confidence.

Thirdly, the letter says “prayers of support on a pastoral basis for people in same-sex relationships” are permitted in churches. This is very misleading: in its original context (The Bishops’ Pastoral Guidance of 2014) such private prayers were clearly distinguished from public ”˜prayers of blessing’ which are explicitly not permitted. Without this clear distinction, public services of celebration of same sex relationships could be carried out under the guidelines of ”˜pastoral prayer’ – and indeed such services are being carried out as the GAFCON document on Lambeth I:10 violations shows.

On one hand, then, the Church of England has an official doctrine of sex and marriage based on the wonderful fruitful biblical vision of godly celibate singleness, man and woman sacrificially committed to each other exclusively for life, a family of mum, dad and kids; power for living it out, forgiveness for all (ie the 100%) who fall short. But in practice the Church is extremely diffident about explaining or commending this vision, not just because it knows that many in the ranks of its own leadership don’t believe in it, but because it is more afraid of unpopularity from the secular British establishment and Twitter mobs than it is concerned about fellowship with the worldwide church or doing what is right before God.

So rather than changing the doctrine, the Church puts it on the shelf, and allows other beliefs and practices to take hold. The church officially believes that marriage is between a man and a woman, but Bishops can argue for same sex marriage, and clergy can conduct a ceremony which looks to all intents and purposes like the blessing of a same sex relationship, and it’s ”˜within the guidelines’.

Read it all.

Read it all.

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

One would never learn from Wolterstorff’s reading of Romans 1 that multiple New Testament exegetes have offered cogent responses to Boswell’s interpretation, undermining its credibility even for most “progressive” Christians writing in this area today. Specifically, Wolterstorff declines to mention the pitched debate over the import of the multiple allusions Paul makes in Romans 1 to Genesis 1-3, allusions that suggest that “nature,” as Paul understands it, isn’t simply “what is common in Paul’s day” but rather what is given in God’s creation itself.

All of Wolterstorff’s engagement with Scripture appears to be shaped by his gambit: If same-sex sexual intimacy isn’t inherently unloving, then opposition to same-sex marriage can only be due to a misbegotten commitment to divine command theory. Once one sees that those supposed divine commands””for instance, in Romans 1””aren’t in fact a black-and-white proscription of all gay sex, then the traditionalists’ jig is up. And this is where Wolterstorff ends his lecture: Having neutralized the proof-texts beloved of conservatives, he closes with a positive case for same-sex marriage.

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The group charged with identifying “structural arrangements” to allow the church to hold all those with differing convictions on blessing same-gender relationships has today been named.

Its members are: Rt Rev Richard Ellena (Bishop of Nelson); Mrs Jackie Pearse (a former General Secretary of this Church); Rev Learne McGrath (Vicar of Massey, Auckland); Mr Jeremy Johnson (Chancellor of the Diocese of Christchurch); Mr Fei Tevi (Diocese of Polynesia) and Rev Katene Eruera (Dean Tikanga Maori St John’s College)

Last May’s Napier General Synod passed Motion 29 ”“ which tabled the ”˜A Way Forward’ report until the 2018 General Synod “with a firm expectation that a decision to move forward will be made then.”

Motion 29 also charged the Primates with setting up another working group with a tightly-focussed mandate to identify “structural arrangements within our Three-Tikanga Church to safeguard both theological convictions concerning the blessing of same gender relationships” .

Read it all from Anglican Taonga.