From here:

One final point to note in relation to Intentional Discipleship and Disciple Making is that a concern for a fresh emphasis on Christian discipleship cannot be separated from the current debate within the Anglican Communion about human sexuality. The Communion cannot decide to agree to disagree about sexuality and focus on discipleship instead. This is because in the Bible, and in the orthodox Christian tradition building on the Bible, right sexual practice, consisting of sexual abstinence outside heterosexual marriage and sexual faithfulness within it, has always been seen as an integral part of what it means to be a faithful disciple of Jesus Christ. This being the case the acceptance and advocacy of alternative patterns of sexual conduct in parts of the Anglican Communion has to be seen as inimical to Christian discipleship and rejected as such. To be serious about discipleship means being serious about sexual holiness and rejecting all forms of behaviour incompatible with it.

This church has put on record the fact that Tikanga Pasifika is against the blessing of same-gen­der relationships.

However, Tikanga Pasifika chose not to veto the motion which opens the door to these blessings outside the Diocese of Polynesia.

The Anglican Church in Polyne­sia has expressed its desire “not to be an obstacle” or to hinder the progress of the recommendations for Tikanga Maori and Tikanga Pakeha in Aotearoa New Zealand.

Read it all.

From there:

Bishop Andy Lines, speaking on behalf of Gafcon UK, said today:

We are not surprised, but nevertheless deeply saddened and concerned by the decision by the General Synod of the Anglican Church in Aotearoa to accept Motion 29 and so pave the way for the blessing of same sex relationships.

We note that only those in civil marriages or lawfully recognised partnerships will be eligible for these blessings. This shows that while a short time ago many church leaders around the world were arguing for such blessings but drew the line at same-sex marriage (as in the Church of England’s Pilling Report), now that line appears to have been removed. With this decision, another Anglican Province follows TEC, Canada and Scotland in believing it has the authority to redefine marriage, and offer the Church’s blessing to relationships which the Bible and centuries of Christian tradition clearly teach that God warns against and cannot bless.

It is encouraging that despite the huge pressure to conform to Motion 29 and the secular humanist ideology behind it, many courageous New Zealand Anglicans not only voted against the Motion, but are already looking to the emergence of new Anglican structures, which remain faithful to the Scriptures in contrast to those who have departed from them.

We pray for Rev Jay Behan and others in Fellowship of Confessing Anglicans New Zealand, and rejoice in their close association with the majority of Anglicans worldwide who continue to preach the biblical gospel of repentance from sin and new life in Christ. Jay and other representatives from FCANZ will receive a warm welcome and full support from all at June’s Gafcon gathering, and ongoing solidarity from Gafcon UK as they plan for the future.

From there:

It is with deep sadness that the Fellowship of Confessing Anglicans New Zealand (FCANZ) receives the news that General Synod/Te Hinota Whanui has passed the Motion 29 Report allowing the blessing of same-sex relationships. While we are thankful for the gracious spirit in which the debate was held, we disagree with the final outcome. We believe the General Synod has acted in a way which leaves behind biblical authority, the apostolic tradition, and the doctrine and practice our church has always held. Upon the passing of the motion General Synod members Rev. Jay Behan (Chair of FCANZ) and Rev. Al Drye immediately resigned.

FCANZ believes that God loves all people, from all walks of life, calling each of us to repent and have faith in Jesus Christ. Sometimes speaking of this love involves saying difficult things that run counter to the culture of today. However we remain convinced that it is good for all humanity and the only place for the church to stand.

In light of the decision of the General Synod we are ready to support people and parishes that cannot remain within this changed Anglican structure. We will work together nationally and internationally to provide fellowship and support as we look towards new ways and structures of ministering the unchanging good news of Jesus.

Read it all; there is also a Christian Today article there and a Stuff article here. The Christian Today article includes this section:

In a statement the Fellowship of Confessing Anglicans New Zealand said: ‘While we are thankful for the gracious spirit in which the debate was held, we disagree with the final outcome. We believe the General Synod has acted in a way which leaves behind biblical authority, the apostolic tradition, and the doctrine and practice our church has always held.’

It added that it was ready to welcome other conservatives who opposed the decision.

‘FCANZ believes that God loves all people, from all walks of life, calling each of us to repent and have faith in Jesus Christ. Sometimes speaking of this love involves saying difficult things that run counter to the culture of today. However we remain convinced that it is good for all humanity and the only place for the church to stand.’

But Very Rev Ian Render, who is dean of Waiapu Cathedral and also gay and married, said in the debate: ‘I’m standing to remind you of all the people we have lost along the way. The people who were candidates for ordination – but who were turned down because of their relationships, or their declared sexuality.

‘The people who have been left in limbo, for year, after year, after year….

In a response to a consultation by the Episcopal Church on same-sex marriage (News, 20 April), Mr Nye said that there had not been time to consult the wider Church, and that it “reflects discussions among staff of the Church’s Archbishops’ Council only”. This raises questions of governance, says a letter to the Church Times, signed by more than 110 members of the clergy and laity, who say that they wish to “dissociate” themselves from Mr Nye’s response.

“Unless the content of the letter is tested synodically, he surely cannot claim to speak for the Church of England as a whole,” they write. “Mr Nye’s letter, written on Archbishops’ Council stationery, gives the impression that he was acting as an agent of the Council and its trustees and writing with its authority. But, as he acknowledges, his response is simply the fruit of conversations held among a small cadre of professional staff. As a governance matter, this will not, we think, do.”

Canon Simon Butler, Vicar of St Mary’s, Battersea, and a member of the Archbishops’ Council, confirmed online last Friday that Mr Nye’s letter “does not reflect the views of the Archbishops’ Council. We have never been asked. . . As a Council member I was not even made aware of the existence of this consultation, let alone asked to comment.”

Read it all.

Rowe is not expected to take up his post at Wellington Cathedral until July. But it would appear that, in the 19 months since he signed the letter, he may have changed his stance.

In a letter to Bishop of Wellington Justin Duckworth after his appointment, he acknowledged concern about the signing of the 2016 letter, and said he was on a “journey and not in a fixed position” on the gay blessing issue.

Duckworth said on Wednesday that Rowe, who has ministered previously in New Zealand, and has a son and daughter-in-law working as priests in Whanganui, was well aware of Wellington Anglicans’ stance on gay blessings, and had taken the job happy and accepting of it.

“I would say he is not fixed in his position, and is trying to work out what he believes and what God is saying … he is trying to work out what he believes.”

Read it all.

Whenever the Bible mentions the matter of same sex activity, it is to warn against it. The boundaries within which sexual relations may occur are clearly delineated. We should not have sex with a person married to another (adultery), or with a person to whom we are not married whether of the same or the opposite sex (fornication), or with a person to whom we are closely related (incest), or to any other than another human (bestiality).

We ought not to think that these boundaries are given to oppress us. God is in favour of sex in the right place, and he gives joy in its expression. The boundaries protect us; they give us wisdom as to what is best for our humanity. They are immensely important in an age where sex has become a divinity and those who do not have sex are regarded as deprived and eccentric. The return to paganism brought in by the sexual revolution of the 1960s, is not a return to the good. The harm it has done, from abortion to sexually transmitted diseases and relational hurt is horrendous. In many ways, the debts incurred are yet to be paid.

All you need is love? Is this the truth?

Love is, of course, the greatest of all virtues. But Christian love is not undiscriminating. Its wisdom is the law of God. Without love, the law becomes rigid and cruel. Without the law, love becomes mere sentiment. Even great misdeeds may be adorned with virtues such as courage, integrity, honesty, self-sacrifice and, yes, love itself. Thus an army bent on illegal destruction can be marked by love between the troops; an adulterous affair can be the scene of a deep and powerful love; love can commit suicide in order to be with a loved one at the end.

Read it all.

A group of Anglican bishops has split with some of the church’s top leaders to declare support for the current version of the same-sex marriage bill before Parliament, publicly calling on lower house MPs to resist the conservative push to insert stronger religious protections.

The House of Representatives will begin debating the bill drafted by Liberal senator Dean Smith on Monday and is expected to pass it by the end of the week. If it passes unchanged it will then be signed into law, and same-sex weddings will occur within weeks.

However Coalition conservatives are set on amending the bill, which passed the Senate 43 votes to 12 last week, without change. If they manage to get enough support for their changes around freedom of religion and conscience the bill will have to return to the Senate.

As Prime Minister Malcolm Turnbull confirmed he would support some of those changes in a bid to guard against any “unintended consequences”, seven Anglican bishops wrote to all lower house MPs to show not all religious leaders believe amendments are necessary.

Read it all.

The people of Christ Church, Harris, announced today that they can no longer remain under the oversight of the bishop of Argyll and the Isles, the Right Reverend Kevin Pearson. This follows his decision to support the change to the canons of the Scottish Episcopal Church (SEC) which introduced the innovation of same-sex marriage.

At a meeting with Bishop Pearson, they explained their decision and asked if the Scottish Episcopal Church would keep the church they have built and the money they have given. The bishop insisted that the SEC would retain all assets. In response the congregation made it clear that they would walk away rather than submit to a decision which departs from scripture, tradition and the teaching of Jesus Christ,

The people of Christ Church will maintain a faithful Anglican witness on Harris under the oversight of the Right Reverend Andy Lines, who was consecrated as a missionary bishop for Europe in June and who will act under the authority of the GAFCON primates.

Read it all.

Read it all.

The next meeting of the Anglican Consultative Council (ACC-17) could take place in Hong Kong following a decision to move it from Sao Paulo in Brazil.

The Brazilian city was unveiled as the host of the 2019 conference at last year’s ACC conference in Lusaka. But the ACC Standing Committee, meeting in London, heard that the event was scheduled to go ahead at what would be a challenging time for the country and for the Anglican Church there. In particular, concerns were raised about the political and economic instability and also the Church’s discussions on human sexuality and marriage which will take place at the provincial synod next year. Whatever the outcome of those discussions, it was felt this would have an impact on the Anglican Church in Brazil and hamper its ability to stage ACC-17. Specifically, it was thought that the leadership of the Church would need time to deal with pastoral issues arising from the discussions.

Hong Kong emerged as a possible replacement during committee discussions. It was felt the territory had the resources to step in and also the experience, having hosted ACC-12 in 2002.

Read it all.

I attended the Canterbury Primates Meeting held in January 2016 because I believed it might be possible to make a new start and change the pattern of repeated failure to preserve the integrity of Anglican faith and order. I was disappointed. The Anglican Consultative Council meeting in Lusaka the following April neutered the Primates’ action to distance The Episcopal Church of the United States (TEC) from Communion decision making. TEC has not repented, and continues to take aggressive legal action against orthodox dioceses. For example, the congregations of the Diocese of San Joaquin are currently having to turn over their places of worship to TEC, which has no realistic plan for filling them with worshippers.  At the same time, the Diocese of South Carolina is now facing the potential loss of many of its historic buildings.

My disappointment was shared by the other Global South Primates who gathered in Cairo last October and we concluded in our communiqué that the ‘Instruments of Communion’ (which include the Primates Meeting of course) are “unable to sustain the common life and unity of the Anglican Churches worldwide” and do actually help to undermine global mission.

The only difference between the present and 2008, when Gafcon was formed, is that we have a different Archbishop of Canterbury. Everything else is the same or worse. There is endless debate, the will of the orthodox Primates is frustrated and misrepresented, false teaching is not being corrected, and nothing is being done to halt orthodox Anglicans in North America (and maybe soon elsewhere) being stripped of the churches that have helped form their spiritual lives.

In these circumstances, I have concluded that attendance at Canterbury would be to give credibility to a pattern of behaviour which is allowing great damage to be done to global Anglican witness and unity. Our energies in the Church of Nigeria will be devoted to what is full of hope and promise for the future, not to the repetition of failure.

Read it all.

A division of the Church of England would be required’ if the Church declares that ‘permanent, faithful same-sex relationships are a legitimate form of Christian discipleship’, warns the ‘realistic’ Church of England Evangelical Council (CEEC).

A letter from CEEC President, the Rt Rev Julian Henderson, its Chair, the Rev Hugh Palmer, Treasurer, the Rev George Curry and Secretary, Stephen Hofmeyr, warns that there are three options available for the Church of England, but that only one of them will ensure that evangelicals represented by the CEEC won’t leave.

They say that while they were encouraged that the House of Bishops sexuality report contained no proposal to change the Church of England’s doctrinal position on marriage, there have been ‘disappointing developments’. They pointed to the fact that ‘a small majority of the House of Clergy refused to “take note” of the report and so, although the majority of General Synod members wished to do so, it was not taken note of by Synod’.

Read it all.

Bishops could authorise individual priests to offer same-sex blessings in the Anglican Church in Aotearoa, New Zealand and Polynesia, if a new compromise proposal is taken up.

A working group was set up after the Church’s last General Synod debate about church blessings for gay marriages solemnised in civil ceremonies foundered amid theological differences between the Maori and Polynesian parts of the Church (which backed the reforms), and the European-origin dioceses (which were divided) (News, 20 May 2016).

The small group of one bishop, two priests, and three lay people from all three groupings, or tikangas, of the Church has now reported back. It recommends that the formularies of the Church remain unchanged, but that diocesan bishops be permitted to “authorise individual clergy within their ministry units to conduct services blessing same-gender relationships”.

Those who object to same-sex relationships on theological grounds should have their convictions “respected and protected”, and there must be “immunity from complaint” for any bishop or priest who decided to conduct, or not to conduct, a blessing….

Read it all.

At the heart of the divisions which have beset the Anglican Communion since 2002 is a profound disagreement over sexual ethics, in particular whether same sex unions can be blessed by God in the light of the teaching of the Bible. The teaching of GAFCON is that the Bible is clear on three vital points.

First, that sexual intimacy outside of heterosexual marriage is forbidden by God and not in the best interests of humans.

Second, that persistent behaviour of this sort puts those who engage in it outside the kingdom of God and therefore at risk of losing salvation.

Third, acceptance of this behaviour in the church means that the full gospel cannot be preached, since the full gospel requires repentance from sexual sin.

But there is more to it than that. The Bible tells us that in a society in which the truth about God is supressed, the consequence is godless sexual licence. This is a sign of an unhealthy community in deep trouble.

Read it all.

General Synod felt like it reached the watershed this last long weekend.

Superficially we did the usual things: passing obscure legal provisions – for example, giving official permission not to have to wear robes at main services (which I realise you all have done faithfully up until now); the valiant effort to put something to do with mission on the agenda – this time with workshops on various National Church Initiatives like Thy Kingdom Come and the soon-to-be-revamped National Website. We even had the obligatory “current affairs” motion, this time from the Archbishops following the surprises at the General Election, generally calling for more prayer and appropriate lobbying – although the Archbishop of York tried to bring a last minute radical suggestion that Christians voluntarily paid more tax to the government to fund health and education, which flew for as long as most lead balloons. There were signs that something was amiss early on, when rather non-controversial amendments to the Archbishops’ proposal, which aimed to strengthen statements with regard to biblical and gospel priorities, were lost – but unless the Archbishop had backed them, which he didn’t for reasons of ‘simplicity’, it is hard to get them passed.

However, the watershed came apparent from the other seemingly obligatory controversial agenda items. This time, on conversion therapy and transsexual liturgy. The motions themselves were both subtle – we are all against abusive therapies, and we are all for welcoming all people including transsexuals; but the innocuous additions to the proposals were clearly designed to do more. The subtlety is that “conversion therapy” is an ill-defined term – it can mean just specific professional counselling therapies, and it is legitimately debateable how effective they are in actually changing a person’s sexual orientation, but it could include merely praying with someone at their request to diminish an unwanted same-sex attraction. There was an excellent amendment put in by Sean Doherty of Living Out that achieved what the original motion seemed to ask for, but it was lost – the radical held sway over the Christian. Similarly in the debate about welcoming transsexuals in church, the Trojan horse there was in a request for liturgy to mark a person’s transition, because, as was said repeatedly framing the debate, “The Church does the work of God through liturgy!” Again, a reasonable amendment, giving clarity to the nuances, was rejected; and although the final motion only actually asks the House of Bishops to consider a new liturgy, and the Archbishop of York implied they probably wouldn’t do it, he ended the debate asking for a strong support for the motion, which they received – including the significant milestone of a more than 2/3 majority in each house, which is the bar that has to be met to change doctrine in future.

Read it all.

Not taking a side on this issue is to take a side. To decide it is a matter of indifference is to risk having Jesus against you. Read the description of him in Revelation 1 and consider if you would ever want to risk that Jesus being against you.

This is a gospel issue. When so-called evangelical leaders argue for affirmation of gay relationships in the church, I’m not saying they’re not my kind of evangelical, I’m saying they are no kind of evangelical. This is not an easy position to hold, for I have friends who hold to different views on this subject. But it is the right position to hold. For the five reasons given above, we must never allow ourselves to think of this as just another issue Christians are free to differ over.

This will inevitably bring faithful Christians into conflict with our culture. When John Stott first published Issues Facing Christians Today, he said:

“I have sought with integrity to submit to the revelation of yesterday within the realities of today. It is not easy to combine loyalty to the past with sensitivity to the present. Yet this is our Christian calling: to live under the Word in the world.”

Read it all.

Two churches in Chelmsford Diocese have taken the unprecedented step of issuing public statements of no confidence in the Church of England leadership, following the Archbishop of Canterbury’s call for ‘radical inclusion’ at General Synod in February, and Bishop Stephen Cottrell’s call for thanksgiving prayers to be offered for same sex relationships in his Presidential Address to the Chelmsford Diocesan Synod.

The decision to publish the no confidence motions has been motivated by the Diocese provocatively hosting their June Synod at a church publicly supporting same sex marriage, and Archbishop Welby’s recent letter to Primates which does not mention the Scottish Episcopal Church’s departure from Christian orthodoxy but criticises Gafcon’s decision to appoint a faithful missionary Bishop.

Although two churches have gone public with their protest, Anglican Mainstream understands that several dozen clergy and a number of lay people in the Diocese have written to Bishop Stephen since February expressing deep concern about the direction of the C of E as evidenced by his statements.

Read it all.

One of the most difficult debates facing General Synod when it meets in July arises not from the main business agenda, but from a diocesan motion from Blackburn Diocese, which will be proposed by Revd Chris Newlands:

That this Synod, recognising the need for transgender people to be welcomed and affirmed in their parish church, calls on the House of Bishops to consider whether some nationally commended liturgical materials might be prepared to mark a person’s gender transition.

I was approached to discuss this with Chris on last weekend’s Sunday programme on Radio 4, and if you want to see how complex and challenging this debate is going to be, then you can listen to our discussion on iPlayer starting at 30 minutes into the programme. The difficulties start (as is often the case in such debates) with the language; the question here is less about ‘gender’ (that is, socially constructed roles of men and women) but ‘sex identity’ (that is, whether someone is a biological man or woman) as is evident from Chris’ own language. That is why, in informed discussions, the situation we are faced with is described as ‘gender identity disorder’ or more commonly ‘gender dysphoria’. Chris is right to emphasise the serious and distressing nature of the pastoral issue—but unfortunately my agreement with him on this, and my explaining my personal experience of that amongst friends and family was edited out (the discussion was pre-recorded) in order to create a sense of ‘liberal pastoral care’ versus ‘traditionalist dogma’ on the programme. There is no doubt at all that this is how many will seek to configure the Synod debate.

Read it all.

On Friday June 30, 2017, the Rev. Canon Andy Lines will be consecrated in Wheaton Illinois (USA) at the Third Provincial Assembly of the Anglican Church in North America (ACNA), the Most Rev. Dr. Foley Beach Presiding. The consecrating Bishops will be acting on behalf of the Global Anglican Future Conference (GAFCON), and Canon Lines will become its first Missionary Bishop to Europe.

Canon Andy Lines’ consecration will not be irregular or invalid.  His Holy Orders in the Province of South America have been duly and lawfully transferred to, and likewise received by, the ACNA. He will be consecrated by acting primates, archbishops and bishops of the Anglican Communion. His consecration will fall within the historical tradition of faithful Bishops who have created order in the Church during times of crisis. These are times when faith and doctrine have been threatened by others’ failure to guard against false teaching—or worse, have actively promoted such false teaching. One can trace this all the way back to Athanasius and the crisis of Arianism in the early Church. Faithful bishops like Athanasius disregarded the boundaries and autonomy of Arian dioceses in order to consecrate Biblically faithful bishops for Biblically faithful Christians. The consecration of a missionary bishop by GAFCON for Europe is as much an emergency as the consecrations that Athanasius and other faithful bishops performed, and just as necessary to guard the faith and order of the Church and prevent spiritual harm to biblically faithful Christians.

We call these emergencies “exigent circumstances.” Although this is a legal term used in criminal courts for circumstances in which the potential death of a victim, flight of a felon or destruction of evidence justifies an emergency search or seizure that overrides the freedom, autonomy and constitutional rights of a suspect, “exigent circumstances” have also been the grounds for faithful Bishops, clergy and laity to take emergency action to guard the faith and order of the Church. I recently wrote about Exigent Circumstances in the Anglican Communion, citing the works of Paul Avis, Francis Oakley and Brian Tierney for the precedent of such “emergency action” which we see in the development of  the great reforming Councils of the Roman Catholic Church during the Great Schism (1378-1417).

Read it all.

I am reminded of Athanasius because we are facing a similar struggle for the integrity of the gospel in our time. On Thursday 8th June, the Scottish Episcopal Church (SEC) changed its teaching to allow men to be married to men and women to women. It followed the path already taken by the Episcopal Church of the United States (TEC) and the Anglican Church of Canada.

This attempt to redefine marriage is not a secondary issue about which we can agree to disagree and continue to walk together. It means that Jesus was mistaken when he taught that marriage was between a man and a woman and that sex outside of such a marriage is a sin. It is a radical rejection of the authority of Scripture. The Church claims that it can consecrate behaviour that God’s Word clearly teaches to be sinful. According to the Bible, this behaviour, without repentance, separates those who practice it from his kingdom.

Athanasius consecrated orthodox bishops in dioceses led by Arians because he knew that the apostolic faith itself was at stake. This was the principle guiding the interventions which led to the formation of the Anglican Church in North America in 2009 and it was affirmed by over three hundred bishops in assembly at Gafcon 2013 in Nairobi. It was therefore very appropriate that on the same day that the Scottish Episcopal Church formally turned aside from the historic Christian faith, Gafcon announced that Canon Andy Lines, already an internationally recognised missionary statesman, will be consecrated later this month as a Gafcon missionary bishop for Europe.

This is not a step we have taken lightly, but from the beginning Gafcon has been committed to standing with the marginalised. Requests for help from Scottish orthodox leaders to the Archbishop of Canterbury were turned down. Indeed, the Primus of the Scottish Episcopal Church told his General Synod last year that the Archbishop of Canterbury, had assured him that he would welcome the Scottish Church to the 2020 Lambeth Conference even if it chose to change its marriage canon to include same sex unions.

Read it all.

"Gafcon stands ready to recognise & support orthodox Anglicans as drift away from apostolic faith continues.." https://t.co/WEblBVYaT4

— GAFCON (@gafconference) June 14, 2017

In this section of his Synod address, Bishop Colton said:

‘Change is signalled also by the decision two days ago, on Thursday, 8th June, of our sister Church in Scotland, the Scottish Episcopal Church, to alter its canon on marriage by removing the doctrinal clause which states that marriage is between a man and a woman. Clergy who wish to conduct same-sex marriages will have to opt in, and no priest is to be compelled to do so.’

‘As we saw at our own General Synod recently arising from a private members motion, there are many in the Church of Ireland who are anxious to debate such issues here too. Equally many are determined that this is not a matter which is up for debate at all. There is a debate, and, however tentatively, it has, in fact, started.’

‘That such things are open to debate in this Church has always been the case. If there had been no questioning or discourse, the Reformation itself would not have happened, nor would many other developments have unfolded over the centuries, in ministry, in liturgy and in belief, the most recent examples being our change in approach to suicide, to the marriage in church of divorcees, and also the ordination of women, and there are many others.’

Read it all.

Canon [Andy] Lines’s presence in the UK without Welby’s approval could be seen as provocative. But Lines’s backers complain that the Archbishop failed to rebuke the Scottish Episcopalians for permitting gay marriage, even though it is out of step with Church of England official policy.

The former Bishop of Rochester Michael Nazir-Ali, a prominent traditionalist who is attending the meeting in Chicago where Canon Lines is to be consecrated, said: ‘The Scottish Episcopal Church has done something that will cause many people to exercise their right of conscience and not remain in it. Who is going to look after them?
‘The question is not just about territory. It is also about faith.’

Read it all.

We continue to exhort the need to work together without exclusion, in faithfulness to the deposit of the faith we have inherited, to the scriptures and the creeds, and paying attention to the Great Commission, our call to evangelism and sharing in the mission of God.

I believe that the example of how we addressed the separate issue of ordination of women to the episcopacy illustrates this; the Right Reverend Rod Thomas’ consecration as Bishop of Maidstone served to provide episcopal oversight for those who disagreed with the ordination of women to the episcopate. This clearly demonstrates how those with differing views still have their place in the Church of England, and are important in enabling the flourishing of the Church. Because of this commitment to each other I do not consider the appointment of a “missionary bishop” to be necessary. The idea of a “missionary bishop” who was not a Church of England appointment, would be a cross-border intervention and, in the absence of a Royal Mandate, would carry no weight in the Church of England. Historically, there has been resistance to cross-border interventions and ordinations from the earliest years of the universal Church’s existence. Such weighty authority as canons 15 and 16 of the First Council of Nicaea in AD 325 are uncompromising in this regard and make reference to the “great disturbance and discords that occur” when bishops and their clergy seek to minister in this way.

I would also like to remind you of the 1988 Lambeth Conference resolution number 72 on episcopal responsibilities and diocesan boundaries. This resolution reaffirms the historical position of respect for diocesan boundaries and the authority of bishops within these boundaries. It also affirms that it deemed inappropriate behaviour for any bishop or priest of this Communion to exercise episcopal or pastoral ministry within another diocese without first obtaining the permission and invitation of the ecclesial authority thereof. The conclusion of this resolution was that in order to maintain our unity, “it seems fair that we should speak of our mutual respect for one another, and the positions we hold, that serves as a sign of our unity.”

The issue of cross-border interventions has continued to come up in recent conversations within the Anglican Communion, and may well be something that is included in the agenda for the next Primates’ meeting, which takes place from 2 to 7 October 2017, in Canterbury.

Read it all.

From there:

“The Secretary General of the Anglican Communion has issued a statement commenting on Thursday’s decision by the General Synod of the Scottish Episcopal Church to amend its Canons to permit same-sex marriage. The statement recognises that the Provinces of the Anglican Communion can each take these decisions within their own life. But I think it is important that I should comment on some other aspects of what the statement says and their implications for the continuing life of the Anglican Communion.

“The classic understanding of the position of Provinces of the Anglican Communion is that they do indeed have autonomy. But that autonomy is exercised in tension with a balancing sensitivity to the interdependence of provinces within the Communion. We, in common with other provinces, did not feel that the Anglican Covenant could successfully meet this need. The statement implies that the Primates’ Meeting will now fulfil this role. But such a role is not within their remit or authority. For the Primates’ Meeting was called together originally by Archbishop Coggan for ‘leisurely thought, deep prayer and consultation’.

“Archbishop Josiah, who leads the Anglican Communion Secretariat, speaks of the ‘majority stance’ of the Communion. We are deeply aware that yesterday’s vote puts us at one end of a spectrum in the Communion. But many other provinces are in their own way and in their own time considering a variety of responses to issues of human sexuality. The Communion expresses a growing spectrum of diversity. In that context, reference to a ‘majority stance’ seems misplaced. It is part of the genius of the Anglican way that we express unity in diversity – as we have tried to do this week in Scotland.

“We of course also respect Resolution 1.10 of the Lambeth Conference of 1998. But it cannot be elevated into a binding statement of Communion policy. Lambeth Conference resolutions do not have that force. The view of marriage set out in Resolution 1.10 was passionately expressed in our Synod’s debate on Thursday. It is one of the views of marriage which we uphold and carry forward in our diversity.

“The Scottish Episcopal Church carries in its heart a deep commitment to the Anglican Communion. We have been enriched by our Communion membership and we have in return made a significant contribution to its life. I understand that some will feel that the decision which we have taken stresses the life of the Communion. The question is how best the unity of the Communion can be sustained. We look forward to being part of measured discussion within the Communion about how that can be achieved.”

Introducing the motion, the Bishop of Edinburgh Dr John Armes said the new definition of marriage would “protect the consciences both of those who believe that they must not – and of those who believe that they must – offer God’s blessing on a marriage of a same-sex couple”….

…The] Rev Canon Ian Ferguson, of the Aberdeen diocese, said that if the motion was passed it would be “one of the saddest and most painful days” in the history of the Church, describing it as a “broken” institution. “I’m deeply concerned that in the passing of this Canon, the Scottish Episcopal Church will be disagreeing with the teachings of our Lord Jesus, who has made it clear that marriage is a union of one man and one woman,” he added. “Changing our definition of marriage…is a schismatic move that will cause serious harm to our unity and future relationship with our sisters and brothers throughout the Anglican Communion.”

Read it all.

The Scottish Episcopal Church’s General Synod voted on Thursday to allow its clergy to solemnise marriages for same-sex couples in church. After two hours of respectful and emotional debate in St Paul’s and St George’s, Edinburgh, the Synod gave final approval to a revised Canon 31 on the solemnisation of holy matrimony.

The first two clauses of Canon 31 — containing the doctrinal statement that marriage is to be understood as a “physical, spiritual and mystical union of one man and one woman” — were deleted, and replaced with a single conscience clause to ensure that no cleric would be obliged to officiate against his or her conscience.

A special majority of two-thirds was required in each House for the second and final reading to be passed, and the Synod agreed (Motion 4) to conduct the vote by ballot. A two-thirds majority was obtained in all three Houses: Bishops 4 to 1; Clergy 42 to 20; and Laity 50 to 12.

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I speak to you today as the Archbishop and Primate of the Province of the Anglican Church in North America, and as a sitting primate on the Gafcon Primates Council. On behalf of the Chairman of Gafcon, the Most Rev. Nicholas Okoh, the Primate of All Nigeria, the Assistant Chairman, The Most Rev. Stanley Ntagali, and the Gafcon Primates Council: Grace and peace to you in the Name of Jesus Christ our Lord.

We continue to have a crisis in the Anglican Communion as the virus of revisionist theology and practice continues to spread to various Provinces. Rather than correcting and disciplining those who have departed from the biblical faith and practice which has been handed down to us from the Apostles, some church leaders are embracing false teaching, and then going even further by promoting it around the world.

The Nairobi Communiqué from the Gafcon meeting in Nairobi, Kenya, in 2013 clearly stated that the Gafcon leadership would not ignore the pleas of the faithful who are trapped in places where false doctrine and practice occur. We promised that we would provide pastoral care and oversight for those who remain faithful to Jesus’ teaching on marriage.

At our April meeting in Lagos, Nigeria, the Gafcon Primates decided to provide a missionary bishop for Europe with the initial focus on those in Scotland and those faithful Anglicans in England outside the Church of England. Today’s decision by the Scottish Episcopal Church to change the biblical and historic definition of marriage has highlighted the need to respond to the cries and pleas of those Scots who today have been marginalized by their leaders. The attempt to redefine marriage is not one that a faithful Christian can support.

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The Scottish Anglican Network is a movement of Christians – including clergy and laity – within the Scottish Episcopal Church who are seeking to follow the teaching of Jesus Christ, and therefore to retain and restore the Bible to the heart of Anglican churches in Scotland.

Today the General Synod of the Scottish Episcopal Church approved an amendment to its canons in order to change its doctrine of marriage and permit same-sex weddings to be celebrated by nominated clergy in its churches.

We completely disagree with this action.

As Christians, we believe that it is through Jesus Christ – and only through him – that we can truly know God, and truly know ourselves. Jesus clearly taught that marriage is a good gift from God, and is a faithful, lifelong union between one man and one woman. Though all of us fall short of his standards, not least in the area of sexual morality, we believe that following this teaching is essential to the flourishing of his forgiven people.

The Scottish Episcopal Church is today rejecting this. In doing so, it is failing to support those in our churches who are same-sex attracted but who choose to live their lives in obedience to Jesus’ teaching, misleading the church and the world, and acting in a schismatic way towards the worldwide Anglican Communion and the one, holy, catholic and apostolic church of which it claims to be a part.

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