In a significant interview on the Rest is Politics Podcast England’s Archbishop of Canterbury Justin Welby, has denied the teaching of the Bible, and the teaching of his church. 

It is Archbishop Welby’s most public betrayal of his ordination and consecration vow to ‘banish error and to uphold and defend the truth taught in Scripture.’

Archbishop Welby’s comments came on the eve of an important House of Bishops meeting in the UK, which considered a request from a group called The Alliance, consisting of 2360 clergy whose churches represent 42% of the Church of England’s Sunday attendance, and who hold to the Bible’s teaching on sexuality.

Please watch it all:

Note especially these sections–

“…the conservatives, the Bible people and the traditional Catholics won’t come under the jurisdiction, or if you like the false teaching bishops, but will come under a separate Province, separate episcopacy…” and that  “…first order difference requires first order differentiation…”

As well as

“… there’s still ongoing discussion- like the House of Bishops have always said we’ll need to give some kind of provision for those who in conscience can’t go along with this, but that process has really not got anywhere so even though we’re still charging down the direction of blessing for same sex unions a clear trajectory towards same sex marriage for clergy and standalone services, kind of pseudo-marriage services for same sex couples we’ve not had any real details about settlement and some kind of offer.”

“And anything that’s been on the table that the Bishops have discussed has been very much of a second order, so basically they’ve dismissed it. Many have said ‘look you don’t really represent very many, it’s just a few leaders and most people don’t really like this. You’re going to get much, much less, if anything it will be second order differentiation, so I don’t think they’ve really heard how many of us are out there and how seriously we hold this. We can’t accept less than we’re asking for.”

And, finally, this in reference to the completely avoidable and disastrous TEC situation:

“Some of us have been saying ‘look across the Atlantic – we’ve got to avoid an Episcopal style train crash which has led to a complete split with… a very large grouping of Orthodox Anglicans who are no completely separate from the Episcopal church and the cost has been massive emotionally, spiritually, missionally and there’s been to many who said that would never happen here but actually there’s a stronger Orthodox grouping here in the Church of England..” [hat tip: Anglican Futures]

Lisa slides a Hellcat pistol into her backpack, slinging it over her shoulder. She jumps out of the driver’s seat of her massive Ford F-250 as we head into a barbecue joint for lunch. Steel brass knuckles glint in the console beside a pencil-shaped, pronged object. She sees me looking at it. 

“That’s my stabby-stick,” Lisa says before I even ask. “In case I can’t bring my gun somewhere. These guys are dangerous.”

“These guys” are sex traffickers, and dangerous doesn’t begin to describe them. 

Many traffickers are members of Mexican or Salvadorian gangs, part of Cuban rings or the vicious Venezuelan group Tren de Aragua. Their modus operandi is luring migrant women and girls across the southern border, promising them good jobs once they get to America, and then forcing them into prostitution once they’re here, ostensibly to pay off the debt they incurred to get into the U.S. Hunting down sex traffickers is not for the faint of heart, and Lisa is not about to take any chances. 

An athletic, no-nonsense blonde in her 50s, Lisa runs a small nonprofit foundation called Shepherd’s Watch, dedicated to bringing down sex-trafficking rings. Prior to starting Shepherd’s Watch in 2016, Lisa had been a telecom engineer and an expert at analyzing cell phone data used in court cases. In that job, she says, she saw a “disturbing” amount of child exploitation. “I couldn’t ignore it anymore.”

Read it all.

NEW Migrant crime story: I shadowed a private investigator in Dallas and saw firsthand how easy it is to “order” a migrant girl off one of dozens of sex solicitation websites. @ShepherdsWatchF is doing great work trying to stop this kind of crime. https://t.co/RJ29TzMKtv

— Maddie Rowley (@Maddie_Rowley_) October 14, 2024

In summary, almost everything of substance that the Archbishop says about PLF in the quotation above (apart from “the church is deeply split over this”) is demonstrably either false or misleading unless the previous explanations and commitments offered by him and the bishops to General Synod are false or misleading. 

The Archbishop’s interview gives the impression that the Church of England, with the agreement of the majority of bishops, now teaches that sexual relationships, including same-sex sexual relationships, are acceptable as long as the couple are in a committed relationship, either a civil partnership or a marriage. Furthermore, he claims that the Church of England will provide a service of prayer and blessing in church for couples in such relationships. 

In fact, the theological argument presented by the bishops (and sight of the legal advice to bishops might demonstrate that this is also crucial for PLF’s legality) has been that any sexual relationship other than marriage between a man and a woman is contrary to the Church’s doctrine of marriage. Despite this, it has nevertheless been claimed by the majority of bishops that any committed same-sex couple (with or without a legal status) can be offered PLF as prayers within an existing authorised liturgy. This is even though it is also acknowledged that because their relationship may be sexual, such prayers are indicative of a departure from the church’s doctrine.

The Archbishop’s answer might have been “better” in the sense of probably being more appealing to Alastair Campbell. It is, however, in fact so highly misleading and inaccurate as to suggest a disturbing level of some combination of ignorance, misrepresentation, dishonesty and inaccuracy on the Archbishop’s part in his account of the church’s recent decisions, its doctrine, and its stated rationale for PLF. 

Our dire situation as a church is bad enough as a result of having been so divided because of the direction set by the Archbishops and most of the bishops. The fact that there are such deep theological disagreements on these matters that need to be addressed cannot and must not be avoided. However, such significantly erroneous statements as these from no less than the Archbishop of Canterbury, unless swiftly followed by an apology and correction, can only add further to the widespread erosion of trust and growing sense of disbelief, betrayal, deception, anger and despair now felt across much of the Church of England in relation to both the PLF process and our archiepiscopal leadership.

Read it all.

The Archbishop of Canterbury has now made claims about the debate on sexuality and the Church's teaching which are demonstrably untrue. Why has he done this, and what will be the impact on trust, the unity of the Church, and the future of the debate?https://t.co/Falt0kuP5Q

— Dr Ian Paul (@Psephizo) October 15, 2024

Sexual violence against women and girls is being seen as the defining characteristic of the worsening civil war in Sudan, as more evidence of the widespread use by all sides of rape as a weapon of war.

An open letter by 253 women across Africa and in the diaspora has called for urgent international action in response to a conflict described as being “fought on the bodies of women and girls”.

It refers to reports of gang rapes of girls as young as nine, and older women, including grandmothers raped in front of their daughters and granddaughters. Male relatives are frequently forced to watch. Women have also reported being targeted because of their ethnicity.

Read it all.

A bipartisan group of senators this week revealed draft legislation that aims to prod the U.S. government into taking a more active diplomatic role in bringing about an end to the civil war in Sudan.https://t.co/8qzfW6Q5e2

— Stars and Stripes (@starsandstripes) October 4, 2024

We request all the faithful in the GSFA to uphold our faithful brothers and sisters in the Church of England, bishops, clergy and laity, who have come together as ‘The Alliance’. We stand with them in the struggle that lies ahead as they seek to establish a new Province of the Church of England that will enable them to continue their witness to Jesus with integrity and freedom.

Despite the continued opposition of almost 50% of the Synod, the bishops of the Church of England have now succeeded in gaining support for services of blessing for same sex couples and the endorsement of a timetable to enable clergy to enter into same sex marriages.

With heavy hearts we see with increasing clarity that they will not be deterred from taking a path which is entirely contrary to the teaching of our Lord as held universally by the Christian Churches for two millennia and that they will continue regardless of the hurt and dismay suffered by faithful Churches of the Global South.

This latest development serves to illustrate the new reality that we felt compelled to articulate in the GSFA Ash Wednesday Statement of Feb 20th last year. The Church of England, has set itself to cement its departure from the historic faith by liturgical change. There can therefore now be no doubt that the Mother Church of the Communion has forfeited her leadership role in the global Communion and that the legacy ‘instruments of unity’, the Archbishop of Canterbury and the other instruments over which he presides, (the Primates Meeting, the Lambeth Conference and the Anglican Consultative Council) are all compromised.

Read it all.

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

Together for the Church of England, an organisation that speaks for a number of groups promoting LGBTQ+ inclusion, welcomed the vote, and pledged to continue engaging in the process of refining the detail of the proposals.

The statement expressed hope that those who opposed the changes would likewise continue to engage “with honesty and kindness, as they have so far, in order that we may seek together for the welfare of the whole Church of England”.

By contrast, the national director of the Church of England Evangelical Council (CEEC), Canon John Dunnett, said on Tuesday that it was “deeply disappointing” that the motion had been passed, “despite hearing repeatedly in speeches of the need to build trust by avoiding bad process, and CEEC’s continued advocacy of the insufficiency of delegated arrangements”.

Read it all.

Two prominent umbrella groups have given their response to the General Synod’s decision to endorse plans for stand-alone services of blessing for same-sex couples and delegate episcopal ministry for opponents to the changes https://t.co/VMuOfV8Yvz

— Church Times (@ChurchTimes) July 10, 2024

And here is my speech, given after two amendments were discussed and voted on (and so limited to three minutes):

This is not a debate between love and legalities. Those who oppose this motion do so because we want to be true to the love of Christ for all—‘if you love me, keep my commandments. Remain in my love’. Love rejoices with the truth, and the truth is that, if this motion is passed, three things will certainly happen.

First, trust—already at a low—will be finally broken. There has been no adequate theology, no adequate process, no transparency, no coherence. LLF has failed all four tests of trust.

Secondly, the Church will split. Not in formal structures—I cannot see how that could work. But it will in practice. Nowhere in scripture, nowhere in the history of the church catholic, nowhere in the Church’s own doctrine—nowhere in past statements by the bishops until very recently, has this been a ‘thing indifferent’ on which we can agree to disagree. And we do not.

Thirdly, the Church will continue in serious decline. In fourteen years, we have halved in size. In one diocese, the number of children has dropped by 50% in four years. There are no real signs that this is slowing, yet alone reversing. After the Scottish Episcopal Church changed its doctrine it declined by 40% in six years. The Church of Scotland will be extinct by around 2038—just fourteen years from now. No Western denomination has changed its doctrine of marriage without then accelerating in decline. We will be no different. This is not ‘catastrophising’; this is not a power play. This is honesty; this is reality.

So if you do vote for this proposal, please do it with your eyes wide open—knowing it will destroy trust, knowing it will divide the Church, and knowing it will lead to greater decline. I don’t feel any of that is a demonstration of the love of God. Vote for this—only if you think that distrust, disunity, and decline is a price worth paying. If not, vote against and let us think again together.

Read it all.

What happened at General Synod last weekend? What became clear in the debate about sexuality and marriage? Why is there so much lack of honesty and transparency? And where do we go from here? @talkChristianly https://t.co/e1lpLJ3JVl

— Dr Ian Paul (@Psephizo) July 10, 2024

A warning of a “de facto ‘parallel Province’” in the Church of England has been given in a letter to the Archbishops of Canterbury and York from the Alliance, an umbrella group that emerged last year. It comprises the leaders of groups, Catholic and Evangelical, that are concerned about the effect of the Living in Love and Faith outcome on C of E teaching on marriage.

The letter, signed by current and former Vicars of Holy Trinity, Brompton, and the National Leader of New Wine, among others, warns that, if proposals to enable stand-alone services of blessing for same-sex couples go ahead, “we will have no choice but rapidly to establish what would in effect be a new de facto ‘parallel Province’ within the Church of England and to seek pastoral oversight from bishops who remain faithful to orthodox teaching on marriage and sexuality.”

Next month, the General Synod will be asked to vote on a draft motion approving such services, alongside an offer for “delegated episcopal ministry” for opponents (Online News, 21 June). The proposal is “clearly contrary to the canons and doctrine of the Church of England”, the Alliance letter says, citing Canon B30 on marriage.

Read it all.

A warning of a “de facto ‘parallel Province’” in the Church of England has been given in a letter to the Archbishops of Canterbury and York from the Alliance, an umbrella group that emerged last year. https://t.co/jeVv0VGh7e

— Church Times (@ChurchTimes) June 27, 2024

The CRC does have a process for those who believe something in its confessions contradicts Scripture. CRC leaders sign three Reformed confessions—the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort—and in 2022, the denomination clarified in a footnote that the Heidelberg Catechism’s teaching that “God condemns all unchastity” includes homosexual sex, as well as adultery, premarital sex, extramarital sex, polyamory, and pornography.

At least 18 churches publicized their disagreement by declaring themselves “in protest” of that teaching. They argued the CRC should allow differences in biblical interpretation of unchastity.

Last week, however, the synod decided that churches who adopted the “in protest” status would also fall under the discipline process and be required to comply with the confessions.

“It’s okay to send a protest. The issue is when you say our whole church, our whole council, is going to take exception to the confessions,” said Cedric Parsels, reporting from the synod for the Abide Project, a group that upholds the CRC’s historic view on sexuality. “‘We are going to put an asterisk next to our name of CRC. We can only be CRC basically on our terms .’ That’s a significantly different approach.”

Read it all.

Two years ago, the Christian Reformed Church in North America clarified its stance against homosexuality.

Last week, the denomination clarified its expectations for churches whose LGBTQ-affirming teachings contradict that stance.https://t.co/xltKDkUBGn

— Christianity Today (@CTmagazine) June 28, 2024

And all clergy have taken public vows at ordination that they believe the doctrine of the Church of England, that they will uphold it, and that they will teach and expound it.

Do you believe the doctrine of the Christian faith as the Church of England has received it, and in your ministry will you expound and teach it?

Ordinands   I believe it and will so do.

This includes the teaching of Jesus on marriage which is expressed in Canon B30 and explained in the marriage liturgy.

How, then, can we be ‘undecided’? How can some believe one thing, and others another? It can only be that we have, amongst our bishops and other clergy, people who simply do not understand the doctrine of their own Church or, understanding it, think it is wrong. That is the problem we have. What is the solution to this?

Martyn’s solution is—as he says openly in his article—‘a spirit of generosity and pragmatism.’ In other words, to preserve institutional unity, we must pragmatically give up on the idea that we actually share common beliefs, that we expect clergy to be faithful to their ordination vows, and that we expect our bishops to believe and teach the doctrine of the Church they lead. But what kind of institution will that be? A husk, a hollow shell of a ‘church’, retaining its outward, institutional, form, but having lost its heart.

Read it all.

Unity matters in our debates about sexuality—and so does truth | Psephizo https://t.co/Q1Dwp6xsw1 via @psephizo

— Simon Sarmiento (@simonsarmiento) June 24, 2024

Responding to the paper on Thursday afternoon, the national director of the Church of England Evangelical Council (CEEC), Canon John Dunnett, suggested that the proposals would not receive support from those who have consistently voted against LLF motions in Synod.

“The longing of CEEC Evangelicals is to remain in the C of E, but this is being undermined by the ongoing commitment of many in the House of Bishops to walk away from our biblical and inherited doctrine of marriage and sexual ethics,” he said.

Referring to provisions which, since late last year (News, 18 November 2023). CEEC has made available to churches which oppose the Prayers of Love and Faith, Canon Dunnett said:

“If General Synod approves the motion as it stands, I anticipate a significant increase in the take up of the Ephesian Fund and alternative spiritual oversight by clergy and churches in the CEEC and Alliance constituency. This is because many feel that this is the only way they can find a voice for their concern and a spiritual oversight that has integrity.” 

Read it all.

Proposals for stand-alone services of blessing for same-sex couples are to be brought to the General Synod in July, alongside an offer for “delegated episcopal ministry” for those who oppose any changes https://t.co/8reQ8xiytv

— Church Times (@ChurchTimes) June 21, 2024

An Anglican Church which says that it is acceptable to depart from this God given pattern of behaviour (or any elements of it), either in teaching, or in practice, is too broad.

Someone might object at this point ‘but surely no one would reject the basic pattern of Christian conduct outlined in the catechism?’ Sadly, however, such as rejection has taken place, and is taking place, in those Anglican churches which are supportive of same-sex sexual relationships and the adoption of transgender identities.

This is because to keep our bodies in ‘temperance, soberness and chastity, ‘ as the catechism glosses the seventh commandment, involves accepting the bodies we have as gifts given to us by God and using them only in ways that are in accordance with God’s will (see Romans 13:13-14 and Colossians 3:5-8).

Adopting a transgender identity is incompatible with accepting the bodies we have as gifts given to us by God, because the bodies we have are either male or female[20] and thus give us a male or female sexual identity. To adopt a transgender identity is to reject this sexual identity, given  to us in our bodies, as a gift from God. This is not to deny the reality of the distress caused by gender dysphoria, but it is to say that adopting a transgender identity is not a legitimate way to deal with this distress.

Being in a same-sex sexual relationship or a same-sex marriage is incompatible with using our bodies in accordance with the will of God, for the reasons helpfully summarised in the following quotation from J I Packer:

‘The Bible shows us that God created two genders for heterosexual attraction, with delight, leading to lifelong monogamous marriage for, among other things, the raising of stable and mature families; and he created sex for procreation with pleasure, and for reinforced bonding of the marriage relationship thereby. This is part of the God-given and God taught order of creation, an order that same sex unions directly contravene. So, however high- minded the participants and however faithful to each other they intend to be, same-sex bodily unions may not be viewed as a form of holiness (the Canadian Anglican General Synod of 2004 was wrong to speak of their ‘sanctity’), any more than sex with an animal (bestiality) can be so viewed. God sets limits, and obedience to him includes observing them. Sex is for marriage, and marriage is a heterosexual partnership, whatever modern society may say.’ [21]

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

Reviewing the development of Prayers of Love and Faith (PLF) reveals that it demonstrates an even more serious ‘PLF’ problem, one that is evident in other areas of church life as well: Persistent Leadership Failure. It first traces this failure back to the rushed origins of PLF in late 2022 and early 2023.

These resulted in further failures leading to an instability and incoherence which is traced from early 2023 to the present in relation to repeated changes in:

• For whom the prayers are being proposed;
• The theological and legal basis of the prayers;
• The relationship to the church’s supposedly unchanged doctrine where, contrary to the February 2023 Synod motion and the bishops’ original plan, PLF are now acknowledged to be “indicative of a departure from the Church’s doctrine”; and
• The canonical route by which the original proposed PLF are to be introduced. Here nine different stages favouring multiple different paths are summarised culminating in the latest reported “emerging proposal” to introduce standalone services by commending them for use for an experimental period under Canon B5.

This latest proposal has a certain logic as the prohibition on standalone services was an abuse of the House’s power and did not make canonical sense once the substance of the prayers were commended by the bishops for use under Canon B5.

However, there are ten problems with this route, some new but some previously recognised and given as reasons to reject commendation….

Read it all.

In the Church of England's 'Prayers of Love and Faith', does PLF actually stand for Persistent Leadership Failure? Where did the process go so badly wrong, and what are the numerous problems with the current proposals? @simonsarmiento @theologyethics1 https://t.co/P6uq2M6mEF

— Dr Ian Paul (@Psephizo) May 29, 2024

Then, as now, the majority of global Anglicans believed that apostolic teaching calls for those engaging in sexual activity outside of heterosexual marriage to be loved by the church and called to repent. Without repentance, such a person cannot be considered a “true shepherd” and therefore should be precluded from ordination or consecration. It was, therefore, TEC’s willingness to consecrate a man in a same-sex relationship which tore “the fabric of [the] communion at its deepest level.”

Returning to the events of Saturday 11th May 2024, Bishop Jill Duff told Anglican Futures that she was asked to attend the consecration of Bishop David Morris as a representative of the Archbishops of Canterbury and York…. She was very clear that it was in that capacity, rather than as an honorary assistant bishop in the Church in Wales, that she did so .

This raises a number of issues of national and international significance:

First, this means a bishop of the Church of England was involved in the consecration of a man whose conduct would prevent him from being consecrated as a bishop in the Church of England.

Read it all.

When @AnglicanFutures publishes a piece like this it quickly becomes obvious that the only real sin for @churchofengland bishops is to dissent from the idea that truth is best regarded as being plural. Nearly 3,000 reads shows how wrong that is. https://t.co/Z5hLAuYA8D

— Dan Leafe (@DanLeafe1) May 19, 2024

From there:

There’s a lot of water going under the Living in Love and Faith Bridge right now, including today, the 16th of May, a discussion at the House of Bishops. Whilst we do not know what they will conclude and what therefore will be brought to General Synod in July, it is clear that two things are going to happen. One, that the so-called ‘standalone services’ for blessings of same-sex relationships will be made possible.

And secondly, that, probably by the removal of ‘so-called’ discipline, that clergy in some dioceses are going to be able to marry their same-sex partners. Maybe as soon as this autumn. These are big changes, and I think it’s fairly clear that they are indeed indicative of a change of doctrine.

John Dunnett named new national director of the Church of England Evangelical Councilhttps://t.co/jjh3UMgwTm pic.twitter.com/YTRYb1tAkq

— Anglican Ink (@anglicanink) May 9, 2023

But you cannot talk about the goodness of the human body without then immediately discussing the importance of the binary of bodily forms we are given as male and female.

With regard to the matter of biological sex and the socio-cultural role of sex (or some might say gender), we are keen to emphasise that while these can be distinguished, they cannot be separated. We recognise that how we live out our roles as male or female ‘is not simply the result of biological or genetic factors, but of multiple elements having to do with temperament, family history, culture, experience, education, the influence of friends, family members and respected persons as well as other formative situations.’ We also recognise that roles attributed to the sexes may vary according to time and space. Therefore, ‘rigid cultural stereotypes of masculinity and femininity are… unfortunate and undesirable because they can create unreasonable pressure on children to present or behave in particular ways.’ However, it is clear that the sexual identity of the person as man or woman is not purely a cultural or social construction and that it belongs to the specific manner in which the image of God exists (p 8).

I cannot think of a better short summary anywhere in Christian literature of the givenness of sex binary and its relation to the various expressions of sex difference in different cultural and social contexts. Sex difference is a given; but how that difference expresses itself in different cultures will vary.

Finally, the statement then sets out what all this means in a practical and pastoral response to those who are experiencing distress or confusion about their ‘gender identity’.

We recognise that such pastoral accompaniment is complex, encompassing legal, medical, psychological, theological, spiritual and pedagogical elements. It takes place within the context of ever-changing and polarising developments in the political, cultural and commercial spheres…

Thus it is that we speak to those adult members in our Catholic communities who have chosen to transition socially and medically: ‘You are still our brothers and sisters. We cannot be indifferent to your struggle and the path you may have chosen. The doors of the Church are open to you, and you should find, from all members of the Church, a welcome that is compassionate, sensitive and respectful’ (p 8).

Read it all.

What does a biblical understanding of ourselves as humanity created male and female in the image of God say to the current debates about gender identity? How have the Catholic bishops expressed this, and why is this statement significant? https://t.co/N6cwCylvKz

— Dr Ian Paul (@Psephizo) May 1, 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

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

For most Americans, the decline of teen pregnancies is a reason to celebrate; and for many, falling rates of teen sex represent an equally positive development.

But it’s not just sex that’s declined among teens; it’s romantic relationships overall. Teens are dating less. A survey conducted by the Survey Center on American Life found that only 56 percent of Gen Z adults—and 54 percent of Gen Z men—said they were involved in a romantic relationship at any point during their teenage years.[i] This represents a remarkable change from previous generations, where teenage dating was much more common. More than three-quarters of Baby Boomers (78 percent) and Generation Xers (76 percent) report having had a boyfriend or girlfriend as teenagers.

Forty-four percent of Gen Z men today report having no relationship experience at all during their teen years, double the rate for older men.

Read it all.

A remarkable, lamentable decline:

“Teens are dating less. A survey [found] only 56 percent of Gen Z adults—and 54 percent of Gen Z men—said they were involved in a romantic relationship at any point during their teenage years” ~ @dcoxpolls @AEI https://t.co/m6QQYQAbqz

— Brad Wilcox (@BradWilcoxIFS) February 8, 2024

First popularised by a 2017 article in Cosmopolitan magazine, it describes a casual romance between two people that has some of the hallmarks of a formal relationship but without the commitment.

Dating experts say situationships are the natural result of apps such as Tinder, which make it easier for those seeking convenience rather than commitment. And big brands are attempting to capitalise on the trend.

Ahead of February 14, the US makers of Sweethearts — a treat similar to the Love Hearts sold in the UK — released “Situationships” boxes with the usual loved-up messages such as “true love” and “only you” printed in a blurry font.

The Spangler Candy Company said it wanted to “speak to all the people out there in hard-to-read relationships”, and judging by the sales there are plenty of customers. A limited first run of the sweets went on sale last month and was snapped up in four minutes, while another batch made available on Thursday also quickly sold out.

Read it all (subscription).

'“The ambiguous territory that lies between friendship and a committed relationship offers a preferable alternative to the stark solitude of being entirely single and alone.”

Chan said this apprehension has led to the creation of new terms such as “hesidating” and “Foda” (fear…

— Kendall Harmon (@KendallHarmon6) February 5, 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

Their intervention represents a shift in HTB leaders’ approach to long-running debates in the Church of England. For many years, HTB has sought to avoid public comment, seeking common ground, emphasising the importance of unity and evangelism, and steering clear of divisive questions. This stance also reflected awareness of differing views among leaders and members. HTB’s 10,000-strong congregations include people in gay relationships, it says.

It remains unclear to what extent the churches in the HTB network share the concerns expressed by the signatories to the Alliance letter. Responses to the Church Times email this week indicate that some undoubtedly do.

In the 6 December letter, the Alliance referred to “a growing number of parishes and clergy that wish to come under our umbrella of partners whilst not being linked to any of the main networks that are represented by the Alliance”.

Read it all.

HTB’s allies alarmed by bid to resist same-sex blessings https://t.co/Fyr0wms75E

— Church Times (@ChurchTimes) January 16, 2024

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

….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

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

The amended motion that was eventually passed on Wednesday after a long and often painful debate as different conscientiously held views were explained and exchanged noted the progress made since the February Synod which asked the House of Bishops to find ways of commending the Prayers of Love and Faith alongside a number of other commitments, not least a heartfelt declaration of repentance for the prejudice and exclusion many LGBTQIA+ people had experienced and sadly sometimes continue to experience in the church. Nothing has yet changed or been introduced, but ways forward and a path to follow is being mapped out. That’s really what this Synod was about.

In particular, what will happen next is that the prayers themselves will be commended for use, either privately and pastorally with same-sex couples, or as part of an existing or regular service in church, but standalone services, i.e. that bit of LLF which has received the most publicity, and probably where the greatest disagreement lies, will be subject to a process of authorisation under Canon B2, which would mean that in order to receive final authorisation, there would need to be a two thirds majority in favour in each of the three synodical houses – bishops, clergy, laity.

Leading up to that vote, there will probably be a period of experimentation under Canon B5A. This is the canon allows individual parishes that want to, that opt in, to apply to be able to use material on an experimental basis for a fixed period, at the end of which, Synod considers whether to extend the authorization under B2. That’s’ the vote requiring the two thirds majorities. Doing it this way will be useful way both gauging the feeling of the Church, but also give time to properly consider exactly what sort of pastoral reassurance and provision will be necessary to honour those who in good conscience won’t be able to support these developments. Again, I want you to know that I am very committed to ensuring this happens well in the Diocese of York, but also for the whole Church of England, as are my colleagues.

The pastoral guidance concerning what this means for ordinands and clergy, particularly over whether they could be permitted to enter into same-sex marriages themselves is still a work in progress and wasn’t really discussed at this synod. But it will be forthcoming in the early part of 2024.

Read it all.

Jesus calls peacemakers ‘children of God’, a vital message for our church as well as for our world.

Read my @DioceseofYork synod address ⬇️ https://t.co/xs4hygpAn8

— Archbishop of York (@CottrellStephen) November 18, 2023