Updated again Monday afternoon
Following the initial flurry of statements from bishops, there have been several more reflective articles published by various people writing from a Christian perspective.
Anna Rowlands wrote The Fragility of Goodness: Brexit Viewed from the North East.
Nick Holtam wrote this on the Referendum Result.
Luke Bretherton wrote Brexit as Theodicy and Idolatry.
Angus Ritchie had Brexit: How can we reflect and respond?
Philip North has this in today’s Church Times: Northern foodbank Britain finds its voice
There is a lot more material in this week’s Church Times but it is behind the paywall. However, Andrew Lightbown discusses some of the points raised in his blog, entitled Bishop David Walker or Richard Lewis? Who is correct?
Michael Sadgrove has Brexit: An Open Letter to the Archbishops of the Church of England.
Brian Castle wrote Brexit - Now is not the time for Reconciliation.
Martyn Percy has written a major essay which is summarised here: After Brexit - Can we find a broad and middle way? Senior cleric calls for new social-progressive political party and the full essay can be read by following that link.
Tanya Marlow has written Brexit, hate crime, fear: what’s the Christian response?
Bishops of the Lincoln diocese The EU Referendum: responding to the vote to leave
Updated Friday evening, Saturday morning, Sunday morning
The Archbishops of Canterbury and York have issued a joint statement.
On Thursday, millions of people from across the United Kingdom voted in the referendum, and a majority expressed a desire that Britain’s future is to be outside the European Union
The outcome of this referendum has been determined by the people of this country. It is now the responsibility of the Government, with the support of Parliament, to take full account of the outcome of the referendum, and, in the light of this, decide upon the next steps. This morning, the Prime Minister David Cameron has offered a framework for when this process might formally begin.
The vote to withdraw from the European Union means that now we must all reimagine both what it means to be the United Kingdom in an interdependent world and what values and virtues should shape and guide our relationships with others.
As citizens of the United Kingdom, whatever our views during the referendum campaign, we must now unite in a common task to build a generous and forward looking country, contributing to human flourishing around the world. We must remain hospitable and compassionate, builders of bridges and not barriers. Many of those living among us and alongside us as neighbours, friends and work colleagues come from overseas and some will feel a deep sense of insecurity. We must respond by offering reassurance, by cherishing our wonderfully diverse society, and by affirming the unique contribution of each and every one.
The referendum campaign has been vigorous and at times has caused hurt to those on one side or the other. We must therefore act with humility and courage – being true to the principles that make the very best of our nation. Unity, hope and generosity will enable us to overcome the period of transition that will now happen, and to emerge confident and successful. The opportunities and challenges that face us as a nation and as global citizens are too significant for us to settle for less.
As those who hope and trust in the living God, let us pray for all our leaders, especially for Prime Minister David Cameron in his remaining months in office. We also pray for leaders across Europe, and around the world, as they face this dramatic change. Let us pray especially that we may go forward to build a good United Kingdom that, though relating to the rest of Europe in a new way will play its part amongst the nations in the pursuit of the common good throughout the world.
“The UK referendum campaign has been a bruising one, and I hope very much that there will now be a period of reconciliation and healing between those on different sides of the debate.
“The news that a majority of those in the UK wishes to leave the UK does not lessen the fervent desire of the Church of England Diocese in Europe to work co-operatively with our brother and sister Christians in Europe.
“The vote will, however, have particular implications for some members of our diocese. Of course, the vote itself only signals the intent to launch a long process of negotiations with the European Council. It is only as that process gets underway that we will know exactly how UK citizens living in Europe will be affected. Meanwhile, I want to assure our ecumenical partners in Europe of our heartfelt and continuing commitment to them.”
The Suffragan Bishop in Europe has written: We remain a European Church which serves all people. Let us resolve to be even more faithful to this calling.
A group named the Scottish Anglican Network has issued a statement Scottish Anglican Network statement on amendment of Scottish Episcopal Church’s marriage canon which is also copied in full below the fold.
The group’s website also has an About Us page which described how the group came into being in 2005 and how it has engaged in dialogue with SEC bishops more recently.
There is also a separate statement issued by Gafcon UK and signed by a number of retired bishops, “on behalf of the Panel of Bishops, Gafcon UK” offering to “provide alternative episcopal oversight, and thereby your recognition as faithful Anglicans by the worldwide Gafcon movement, which represents the majority of Anglicans worldwide.”
Scottish Anglican Network statement on amendment of Scottish Episcopal Church’s marriage canon
June 11, 2016
On 10 June 2016, at the General Synod of the Scottish Episcopal Church General Synod, those Anglican followers of Jesus in Scotland who are biblically orthodox on marriage made the positive case for keeping Canon 31 as it is. This would have maintained marriage as “a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God.”
At last year’s Synod, we supported a costly compromise solution which would have provided opportunities to support same-sex couples, without changing the wording of the canon. Many of us could have lived with this. Sadly, Synod chose to reject this option, instead going for the most radical choice possible, and in the process, choosing to walk apart and damaging the unity of the Province and the Anglican Communion.
The new wording of the canon means that, for now, clergy consciences are protected and that no-one will have to conduct a same-sex marriage. We participated in the discussions which produced that wording to ensure that those with no other option but to submit to the new regime might have the maximum protection allowed. Graciously, this was accepted. However, it also means that we as a Church believe two different things about marriage and it will, over time lead to an attrition of those who hold to the view that marriage can only be between a man and a woman. This concern is summed up in the axiom of the late Father Richard Neuhaus, “Where orthodoxy is optional, orthodoxy will sooner or later be proscribed”.
We know that many in our church will be rejoicing in this new direction. There are many others who are in deep pain, including those in our churches who are attracted to the same-sex but who hold an orthodox view of marriage. Some of us will need to consider what future can be had in a church which is abandoning its claim to being part of the one holy Catholic and apostolic church.
We are grateful for the theological, practical and prayer support which we have received from within Scotland and around the world. We now ask for the orthodox leaders of the Anglican Communion to stand with us and pray for us as we discern what the next steps should be.
The Lord sent prophets to call the people back from their disobedience. Their repeated call was to return to the one who loves them. Mercifully, he still makes that call to us today.
“‘Even now,’ declares the LORD, ‘return to me with all your heart, with fasting and weeping and mourning.’ Rend your heart and not your garments. Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity.”
Joel 2:12-13, NIVUK
Updated during the day
The General Synod of the Scottish Episcopal Church has today passed a first reading of a change to its Canon on marriage (Canon 31). The change is to remove from the Canon the doctrinal statement regarding marriage that marriage is to be understood as a union “of one man and one woman.”
At this stage a simple majority in each house was required for the motion to be passed. At second reading in 2017 a two thirds majority in each house will be required, and it will be noted that today’s motion received such majorities.
There is an official summary of the whole of Friday’s business here.
Scroll down for press reports.
The Scottish Episcopal Church has issued this statement.
Statement following the passing of Motion 14
The General Synod of the Scottish Episcopal Church has today passed a first reading of a change to its Canon on marriage (Canon 31). The change is to remove from the Canon the doctrinal statement regarding marriage that marriage is to be understood as a union “of one man and one woman.”
A first reading of the change is the first step in a process and does not represent a final decision. The proposed change now passes from the General Synod to the Church’s seven dioceses for discussion and comment in their Diocesan Synods in the coming year. The opinions from the dioceses will then be relayed back to the General Synod which will be invited to give a second reading of the Canon in June 2017. At that stage, for a second reading to be passed, it must achieve a majority of two thirds in the “houses” of bishops, clergy and laity within the General Synod. The change to the canon would include a conscience clause ensuring that clergy opposed to the change are not required to marry people of the same sex.
Commenting on the first reading today, the Rt Rev Dr Gregor Duncan, Bishop of Glasgow and Galloway and Acting Convener of the Church’s Faith and Order Board, said:
“General Synod last year engaged in extensive debate in relation to possible changes to our Canon on marriage. It asked the Board to bring forward canonical legislation this year to remove from the Canon any doctrinal statement regarding marriage. That would pave the way for clergy of the Church who wish to be able to solemnise weddings between people of the same sex. Synod has this year accepted the proposals brought forward by the Board by giving a first reading to the canonical change. The process will now continue and not be completed until General Synod 2017. If second reading is agreed at that stage, the change to the Canon will take effect.
The Synod’s decision this year is important because it represents the beginning of a formal process of canonical change. The Church has been engaged in recent years in a series of discussions at all levels. The current process will enable the Church come to a formal decision on the matter. Views within the Church are, of course, wide and diverse. The passing of the first reading today will bring great joy to some; for others it will be matter of great difficulty. The wording of the proposed change recognises that there are differing views of marriage within our Church and we have attempted, and will continue to attempt, to sustain our unity in the midst of our diversity.”
Results of ballot
|Number||% of votes cast||Number||% of votes cast|
* This figure was originally misprinted on the SEC website as 69.
Andrew Page KaleidoScot Scottish Episcopal Church takes step towards approving same-sex marriages
Harriet Sherwood The Guardian Scottish Episcopal church leaps towards allowing gay marriage
Harry Farley Christian Today Scottish Episcopal Church votes in favour of same-sex marriage
Anglican Communion News Service Scottish Episcopal Church takes first step towards same sex marriage
John Bingham The Telegraph Scottish Anglicans take first step towards gay marriage
The 2016 meeting of the General Synod of the Scottish Episcopal Church opened today, and there is an official summary of the day’s business here.
In addition there are the texts of the Primus Charge and the Primus’s report from January’s Primates’ Meeting. The latter includes this passage, with reference to the ‘consequences’ which that meeting decided to impose on The Episcopal Church of the United States,
Two weeks ago, I went to London and met with Archbishop Justin specifically to ask the question, ‘Will this also apply to us if we complete the process of Canonical change in 2017?’ The answer is that it will. Most directly, I will be removed from the role of Anglican Co-Chair of the International Anglican-Reformed Dialogue. But other effects are limited. Our bishops will be present and fully involved in the Lambeth Conference planned for 2020. We shall continue to be actively involved in our network of Diocesan Companionships and in the Anglican Networks.
I believe that the Primates Meeting has acted beyond its powers.
but do read it all.
Comment by Kelvin Holdsworth On Being Threatened
and by Beth Routledge Speaking Truth To Power – Sanctions Threatened Against Scottish Episcopal Church
The General Synod of the Scottish Episcopal Church is meeting in Edinburgh later this week from 9-11 June. There are papers and other information here. In particular the agenda and papers are all in this document.
The SEC press office has released this very helpful summary of the business before the Synod. As it states there:
What is likely to attract most attention at this year’s General Synod is the first reading of a proposed alteration to the Church’s Canon on Marriage. This proposal would remove the doctrinal clause which states that marriage is between a man and a woman and would add a conscience clause for those who would want to exercise their right not to conduct a same-sex marriage. If the proposal is approved in 2016 there will be a further debate in 2017 when a two thirds majority in each ‘House’ of Bishops, Clergy and Laity would be required.
This business is scheduled for Friday morning. For readers’ convenience I have copied the current text of Canon 31 (the marriage canon) and the proposed amendments below the fold.
OF THE SOLEMNISATION OF HOLY MATRIMONY
The current text of Canon 31 and Appendix 26 is set out below for information. The text to be added is shown in italics and the text to be deleted is scored through.
1. The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God. 2. No cleric of this Church shall solemnise Matrimony except in accordance with the civil law of Scotland for the time being in force in relation to civil marriages and unless satisfied that compliance has been made with such preliminaries as are therein required for the Solemnising of Religious Marriages.
1. In the light of the fact that there are differing understandings of the nature of marriage in this Church, no cleric of this Church shall be obliged to conduct any marriage against their conscience. Any marriage which is to be conducted by a cleric shall be solemnised strictly in accordance with the civil law of Scotland for the time being in force and provided said cleric is satisfied, after appropriate enquiries, that the parties have complied with the necessary preliminaries as set forth in the civil law. No cleric shall perform the Marriage Service, nor permit it to be performed in Church, for parties who are within the forbidden degrees as specified in Appendix 26. No cleric shall solemnise a marriage between persons of the same sex unless said cleric shall have been nominated on behalf of the Church to the Registrar General for Scotland.
32. No cleric shall perform the Marriage Service, nor permit it to be performed in Church, for parties who are within the forbidden degrees, as specified in Appendix No.26. No cleric shall perform the Marriage Service, nor permit it to be performed in Church for parties, for one or both of whom a decree of Nullity of Marriage Ab Initio has been pronounced by a Civil Court, nor for parties, either of whom has had a previous marriage dissolved quoad civilia in a Civil Court, so long as the other spouse in the marriage so dissolved remains alive, unless that cleric shall have been given a Certificate of Authorisation on the grounds that there is no ecclesiastical impediment to the marriage in terms of Section 43. 43. In cases where a decree of Nullity of Marriage Ab Initio has been pronounced by a Civil Court, or in any case where either or both parties to a proposed marriage has, or have had, a previous marriage dissolved quoad civilia in a Civil Court, but the other spouse to that marriage remains alive, any cleric to whom an approach is made by or on behalf of either party with a view to the solemnising of such proposed marriage shall refer the matter to the Diocesan Bishop. Upon receiving such reference, the Diocesan Bishop shall make such enquiries into the circumstances of the case, and take such pastoral and legal advice, as shall seem appropriate, and thereafter may issue, or decline to issue, to an officiating cleric, a Certificate of Authorisation in terms of Appendix No.27 authorising and approving that cleric’s officiating at the Solemnisation of Holy Matrimony of the parties concerned according to the Rites and Ceremonies and Canons of the Scottish Episcopal Church. No Bishop shall entertain an application which has already been before another Diocesan Bishop of the Scottish Episcopal Church without the agreement of the Bishop of that other Diocese and the Episcopal Synod. 54. A cleric may use the form of Benediction provided in the Scottish Book of Common Prayer (1929) to meet the case of those who ask for the benediction of the Church after an irregular marriage has been contracted or after a civil marriage has been legally entered into, provided only that the cleric be satisfied that the marriage is not contrary to Sections 3 and 4 2 and 3 of this Canon. 65. The solemnisation of Marriage shall take place in Church except with the written sanction of the Bishop.
If the above alteration receives a second reading in 2017, it would be proposed that the text of Appendix 26 be amended as set out below:-
APPENDIX No. 26
A TABLE OF KINDRED AND AFFINITY, WHEREIN WHOSOEVER ARE RELATED ARE FORBIDDEN BY OUR ECCLESIASTICAL LAWS TO MARRY TOGETHER
Delete all current text and replace by
1. Relationships by consanguinity
Aunt or uncle
Niece or nephew
2. Relationships by affinity
Child of former spouse
Child of former civil partner
Former spouse of parent
Former civil partner of parent
Former spouse of grandparent
Grandchild of former spouse
Grandchild of former civil partner
3. Relationships by adoption
Adoptive parent or former adoptive parent
Adopted child or former adopted child
Updated Wednesday evening
The Church of Scotland reports today: Historic ecumenical agreement with Church of England approved.
The General Assembly of the Church of Scotland has unanimously backed a landmark agreement to enter into an historic ecumenical partnership with the Church of England.
The Columba Declaration represents a “significant step” between the two denominations and will open up new future possibilities of closer working together to develop God’s Church…
Other reports on the decision include:
Gavin Drake Anglican Communion News Service Anglo-Scottish ecumenical agreement approved by Church of Scotland
The General Assembly of the (Presbyterian) Church of Scotland has this morning approved the Columba Declaration – an ecumenical agreement between it and the Church of England; and – in identical terms approved by the C of E’s General Synod in February – instructed the creation of an ecumenical “contact group” which would include representatives of the two churches and also the Scottish Episcopal Church…
Harry Farley Christian Today Church of Scotland passes landmark unity pact with Church of England
The text of the Archbishop of Canterbury’s address to the Church of Scotland General Assembly includes this apology.
… First, for me at least, is an apology.
The Columba Declaration is one that I support strongly and I hope you will, but the handling of its announcement caused much consternation and deep hurt to the Scottish Episcopal Church (SEC). That hurt is exclusively my responsibility and I want to put on the record to you and to them my apology. We know that the goal of unity envisaged in the Columba Declaration cannot be pursued by some churches in isolation from others, and in our context that must mean a particular place for the Scottish Episcopal Church as your Anglican partner in Scotland, and as our immediate neighbour in the Anglican Communion (we have many close links, including ordained ministers moving between our two churches, as we do with the Church in Wales). For this reason there is great importance in the motion at our Synod saying that the Contact Group to take the Columba Declaration forward should include an SEC representative, whom we ask to be a full participant…
Kelvin Holdsworth The Columba Declaration – where are we now?
Statement by the Primus of the Scottish Episcopal Church Growth in Communion, Partnership in Mission
While the [presbyterian] Church of Scotland is due to vote today on whether to allow its ministers to be in same-sex marriages, Harriet Sherwood also reports in the Guardian: Scottish churches push forward on gay rights that:
…The Scottish Episcopal Church is expected to take the first step in a two-stage process at its synod next month towards changing church law to allow same-sex weddings in church. If passed, a second vote would be required next year.
Such a move would invite de facto sanctions by the international Anglican Communion similar to the measures imposed on the US Episcopal Church earlier this year after it permitted clergy to perform same-sex weddings.
David Chillingworth, the primus of the Scottish Episcopal Church, said: “The canonical change would make it possible for our clergy to conduct same-sex marriages and to be in same-sex marriages – that’s the direction in which we’re moving.”
However, he added, “there is also a significant group of people who regard it as wrong, contrary to scripture and the fundamental teachings of the church”. He said his job was “to preserve the unity of the church”.
If the change to church law passed next year, he said, “we’re aware we will probably find ourselves in the same position as the US Episcopal Church. These are difficult issues; we are all in transition.”
ACNS has a more detailed report on this by Gavin Drake: Scottish Episcopal Church to debate changes to marriage canon.
…The current Canon, C31, begins by defining marriage by stating: “The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God.”
The proposed amendment to Canon C31 would replace that wording with a new clause which says: “In the light of the fact that there are differing understandings of the nature of marriage in this Church, no cleric of this Church shall be obliged to conduct any marriage against their conscience. . .”
The full text of the report by the Doctrine Committee on the Theology of Marriage which has led to this debate can be found here.
This page contains links to all the documents for the June meeting of the Scottish General Synod.
David Chillingworth writes More about Columba.
…I watched the debate in which the Columba Declaration was approved by the Church of England with a sense of unreality. The Scottish Episcopal Church was like a ghost at the party – often referred to and talked about but not present. Concerns which have been voiced within the Scottish Episcopal Church about the Columba Declaration focus significantly on the Church of England. The Church of England and the Scottish Episcopal Church are partner-Provinces in the Anglican Communion. We are the presence of the Anglican Communion in Scotland and we expect the Church of England to respect that. The concerns are that the Columba Declaration places the Church of England in a compromised position in relation to the Scottish Episcopal Church…
John Beattie interviews the Primus of the Scottish Episcopal Church for BBC Scotland.
Kelvin Holdsworth writes about The Primus’s Radio Interview about the Columba Declaration.
The Scottish Episcopal Church issued this Statement re Columba Declaration and Growth in Communion – Partnership in Mission Report today.
Statement re Columba Declaration and Growth in Communion – Partnership in Mission Report
January 29, 2016
There was some publicity around Christmastime regarding the publication of the joint Columba Declaration by the Church of Scotland and Church of England. The provincial Faith and Order Board met recently and agreed that a short background note should be issued.
After the publication in 2010 of Our Fellowship in the Gospel by the Joint Study Group of the Church of England and the Church of Scotland, a product of five year’s work, an invitation to join the Joint Study Group was issued to the Scottish Episcopal Church.
The Scottish Episcopal Church was then involved in those new talks up until 2013. At that point, the other two churches expressed a desire to enter into a deeper ecumenical arrangement. The Faith and Order Board considered the matter carefully but did not believe it was appropriate to enter a tripartite “ecumenical” agreement where one of the parties was the Church of England because the Scottish Episcopal Church is already in full communion with the Church of England. The Board suggested instead that the three-way talks might continue, aimed not at forming an ecumenical agreement but rather at enriching common life and mission across the three churches. Therefore, it suggested alternative ways of proceeding on a tripartite basis.
However, the other two churches were keen to move towards some form of ecumenical agreement. It was at this point that the Scottish Episcopal Church ceased to be a full participant in the talks, albeit we were invited to appoint an observer, and duly did so. The then Convener of Inter-Church Relations Committee took on that role with his last involvement being at the final bilateral meeting in late 2014 where a draft of the report was under discussion.
A joint statement by the Church of Scotland and Church of England setting out the Columba Declaration (which forms only the final part of the report) was unexpectedly issued just before Christmas 2015, in response to a press query, and we became aware of this on Christmas Eve. The final form of the full report, however, was embargoed until the 29th January 2016.
Since the issue of that statement, we have been in direct contact with both the Church of Scotland and Church of England and have obtained a copy of the final report Growth in Communion-Partnership in Mission. We have been able to ask a number of initial questions which have been helpfully answered jointly by the Church of Scotland and the Church of England.
In the report it is stated that a response from the Scottish Episcopal Church would be welcomed. The Faith and Order Board at its meeting on 21st January agreed to remit the Scottish Episcopal Church’s detailed examination of the report to the Inter-Church Relations Committee and to ask that Committee to formulate a response for consideration by the Faith and Order Board in September 2016 (which will be the first meeting of the Board after this year’s Church of England Synod and the Church of Scotland General Assembly). This will include consideration of the concerns which the publication of the Columba Declaration, without the benefit of the full report, had prompted before Christmas. The Board believes that publication of Growth in Communion-Partnership in Mission now provides an opportunity to build on the warm relations which the Scottish Episcopal Church already enjoys with the Church of Scotland and very much looks forward to continuing discussions. The Board similarly looks forward to strengthening our relationship and mutual regard with the Church of England.
The report of the Church of Scotland and Church of England Joint Study Group can be read here.
A press release issued today by the Church of Scotland can be read here.
The Church of England released the Report on the Church of England-Church of Scotland Joint Study Group (GS 2016) today; the Columba Declaration comprises Chapter IV of the report.
The report will be debated at the Church of England’s General Synod on Tuesday 16 February; here is the relevant section of the agenda.
REPORT OF THE CHURCH OF ENGLAND–CHURCH OF SCOTLAND JOINT STUDY GROUP (GS 2016)
10 Presentation under SO 107 by the Moderator of the General Assembly of the Church of Scotland, the Revd Dr Angus Morrison.
The Bishop of Chester (Co-Chair of the Joint Study Group) to move:
11 ‘That this Synod,
(a) welcome the report of the Joint Study Group of the Church of England and the Church of Scotland (annexed to GS 2016) as a significant development in the relationship between the two churches;
(b) approve the Columba Declaration, consisting of mutual Acknowledgements and Commitments, as set out in paragraph 38 of the report; and
(c) request the Council for Christian Unity to oversee the implementation of the Commitments contained in the Columba Declaration and set up the Contact Group proposed by it.’
The Report of the Synod’s Business Committee provides this comment.
Presentation from the Moderator of the Church of Scotland followed by a Debate on the Report of the Church of England – Church of Scotland Joint Study Group
24. The Church of England – Church of Scotland Joint Study Group was set up following the Synod debate on a previous report, Our Fellowship in the Gospel (GS 1792), in July 2010. The document it has produced has four parts, the first setting out important background, the second agreement in faith between the two churches, the third areas where they can grow in partnership for mission and the fourth the ‘Columba Declaration’ of shared Acknowledgements and Commitments. The Moderator of the General Assembly of the Church of Scotland, the Rt Revd Dr Angus Morrison, will give a presentation outlining the significance of the proposed agreement between the churches before the Bishop of Chester, as Co-Chair of the Joint Study Group, introduces the debate.
The Church of Scotland has also issued a press release today: Landmark report on historic Ecumenical partnership plans published.
We reported on the proposed agreement between the Church of Scotland and the Church of England set out in the Columba Declaration here and on the response of the Primus of the Scottish Episcopal Church here.
This week’s Church Times carries an article by Tim Wyatt on the agreement and the controversy it has provoked: Scottish Episcopalians query Columba Declaration. To this is attached an article by the Bishop of Chester, Dr Peter Forster, who was the Church of England co-chair of the study group that produced the declaration. In it he sets out the background to the study group’s report and the declaration.
Dr Forster’s article is also available on the Church of England’s blog: Growth in communion, partnership in mission.
In response to the reported agreement between the Church of England and the Church of Scotland, David Chillingworth, Bishop of St Andrews, Dunkeld and Dunblane, and Primus of the Scottish Episcopal Church, has written two articles, which need to be read together:
…But the aspect of the Columba Declaration which will cause most concern to the Scottish Episcopal Church is the potential involvement of the Church of England in the ecclesiastical life of Scotland. The Church of England is not a Scottish Church nor does it have any jurisdiction in Scotland. The Anglican way is to recognise the territorial integrity of each province – they are autonomous but inter-dependent, The important question is whether, within that understanding of the relationship between provinces of the Anglican Communion, it is proper for the Church of England to enter into this agreement about ministry and ecclesiastical order in Scotland.. That is a matter which will have to be explored in future dialogue between the Scottish Episcopal Church and both the Church of Scotland and the Church of England.
…The question here is not whether the development of ecumenical relationships is desirable – for of course it is. The question is about whether that development can take place respectfully and in good order. The Scottish Episcopal Church now seems to be faced with the possibility that Church of England clergy will minister in Scotland under the authorisation of the Church of Scotland and without reference to the Scottish Episcopal Church. Yet the Church of England and the Scottish Episcopal Church are partner members of the Anglican Communion. The Anglican Communion in Scotland is expressed in the life of the Scottish Episcopal Church.
The Church of Scotland and the Church of England seem to have decided that their commonality as National Churches justifies them in setting aside other ecumenical relationships and etiquette. What would really help this situation – mitigating the damage already done to long-established relationships and avoiding further damage – would be for the two churches to decide to delay publication of the full document to allow time for consultation.
I appeal to them to do so…
Yesterday the General Synod of the Scottish Episcopal Church voted to start a process that could allow same-sex couples to be married in church. It issued this press release.
Faith and Order Board – Marriage
June 12, 2015
The General Synod of the Scottish Episcopal Church has today voted to begin a process for change in relation to its Canon on Marriage. It has therefore instructed the Church’s Faith and Order Board to begin the two year process which may lead towards canonical change. That change would potentially allow the marriage of same gendered couples in Church in late 2017. The option which Synod voted for states:
Removal of section 1 of Canon 31. This option would remove section 1 from Canon 31* in its entirety so that the Canon was silent on the question of a doctrine of marriage.
General Synod also decided to add a conscience clause that ensures that no cleric would be obliged to solemnise a marriage against their conscience.
Commenting on the decision by General Synod today, The Most Rev David Chillingworth, Bishop of St Andrews, Dunkeld & Dunblane and Primus of the Scottish Episcopal Church says “Our General Synod has taken two important steps forward today. We have decided that we wish to consider possible change to our Marriage Canon. We have identified one possible expression of that change. This potentially creates a situation in which Same-Sex marriages could be celebrated in churches of the Scottish Episcopal Church. That would also allow our clergy to enter into same-sex marriages. It is important to realise that at this point this is an indicative decision only. Any change to the Canon will require the normal two year process and two thirds majorities will be required. That process will begin at General Synod 2016 and cannot be complete until General Synod 2017.”
*Canon 31, section 1 states The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God.
A vote to instruct the Church’s Faith and Order Board to prepare canonical material to enable the registration of Civil Partnerships to be undertaken in the Scottish Episcopal Church, failed to pass.
David Chillingworth, the SEC primus, write this for Herald Scotland before the vote: Why our church is facing the challenge of same-sex marriage.
Reports and reactions to the vote include:
Andrew Page and Dan Littauer KaleidoScot Episcopal Church Scotland commits to same-sex marriage
Brian Donnelly Herald Scotland Change to doctrine on marriage could allow first gay church weddings in Scotland
Cameron Brooks The Press and Journal Church takes step closer to recognising gay marriage
Nick Duffy Pink News Scottish Episcopal Church passes initial vote in favour of same-sex marriage
Kelvin Holdsworth The sun comes up it’s a new day dawning
The agenda and papers for the whole synod meeting are available as a single pdf file.
Pat Ashworth has written this report on the debate for Church Times: Scottish Synod opens church door to same-sex weddings.
Changing Attitude Scotland has issued this Statement following General Synod 2015.
The statement from a group of episcopal clergy and laity in Professor Sietz’s comment below is online here: Responding to the Decisions on Marriage made by General Synod.
Savi Hensman Ekklesia Scottish Episcopal Church moves towards marrying same-sex couples
The Archbishop of Canterbury and representatives of other member churches press the button to launch the Churches Mutual Credit Union. (photograph by Peter Owen)
The Churches Mutual Credit Union was formally launched at Church House today.
Church House issued this press release to mark the occasion.
Churches Mutual Credit Union formally launched
11 February 2015
The Archbishop of Canterbury’s drive to promote access to responsible credit and savings receives a major boost today with the launch of the Churches Mutual Credit Union Ltd. (CMCU).
The Most Rev Justin Welby joined the Moderator of the General Assembly of the Church of Scotland, the Rt Rev John Chalmers and the President of the Methodist Conference, The Rev Ken Howcroft, at Church House, central London, to celebrate their respective churches’ collaboration in forming the flagship credit union.
The CMCU, which also includes the Scottish Episcopal Church, and the Church in Wales, will offer a range of savings and loan products. Fairness will be at the heart of the CMCU’s values. Initially members will be able to invest in the ‘Founder Member’s Bond’ with ordinary savers accounts and loans becoming available in March. In due course CMCU will offer ISA savings accounts.
At least 60,000 individuals, notably ordained ministers, licensed lay ministers, elders, employees and trustees of churches (e.g. Parochial Church Council members) and church charities are eligible to join, along with churches and Anglican and Church of Scotland charities as corporate members.
Individuals can join CMCU from tomorrow (Thursday February 12).
Archbishop Justin said: “My congratulations go to all involved in establishing the Churches Mutual Credit Union as it is launched today.
“Credit unions have the potential to make a transformative contribution to our financial system and I am delighted that it will be possible for clergy, church employees and church trustees to belong to a credit union focused on supporting their particular financial needs.
“As the first supporter to sign CMCU’s application to the regulator in 2013 I am looking forward to being one of the first to sign up as a member when registration opens tomorrow.
“It is a notable strength of CMCU that it brings together churches from England, Scotland and Wales in this shared venture.
“I hope and expect that the experience of belonging to CMCU will encourage clergy and church workers to become increasingly effective advocates for credit unions in their communities.”
Canon Antony MacRow-Wood, CMCU President, and a former President of ABCUL (the Association of British Credit Unions Ltd) said: “After several years of development this is a great day for our churches and a great day for the British credit union sector.
“We recognise the strength of the credit union model and wish to offer that to our ministers and employees. Of immediate interest to many, especially ordained ministers, will be our plans to provide a competitive car loan scheme.
“The Church forms an obvious community with many shared interests and as such it has a natural fit with the idea of a credit union. The recycling of capital within the community, not least for mission, will be of benefit to all.”
The CMCU project began in 2008 and is supported by the Church of England, the Church of Scotland, the Scottish Episcopal Church, the Methodist Church and the Church in Wales.
The CMCU was given formal authorisation by the regulatory authorities in December, after a rigorous process undertaken by the Financial Conduct Authority and the Prudential Regulation Authority. The Financial Services Compensation Scheme covers deposits up to £85,000.
Updated Sunday evening
Readers will recall that the bishops of the Scottish Episcopal Church recently issued Guidance on Marriage and Civil Partnership.
This week, a response from quite a number of clergy was published, see Dear Bishops of the Scottish Episcopal Church. As Kelvin Holdsworth explains:
Last weekend I signed the following letter which was sent to the Bishops of the Scottish Episcopal Church. It was organised by a group of clergy in the diocese of Edinburgh. The fifty or so signatories were those who happened to learn of this over a couple of days last weekend. There will no doubt be others who would have wanted to sign it who simply didn’t hear about it…
The full text of the letter is reproduced below the fold. Follow this link and scroll down for the list of signatories.
The Scottish newspaper The Herald has picked up this story, and run two articles about it. First on Wednesday they wrote Church faces backlash after banning gay clergy from marrying.
CLERGY in the Scottish Episcopal Church have been threatened with disciplinary action if they enter a same-sex marriage, sparking a fierce backlash amongst its ministry and membership.
An edict by Episcopalian bishops warns clerics already in a civil partnership that converting their relationships into marriage would put them “outwith doctrinal understanding”, a move sources say could effectively make them homeless or strip them of their livelihood.
People training to enter the clergy and in civil partnerships, accepted within the Scottish Episcopal Church (SEC), are also warned that if they marry they cannot be ordained. The ban also extends to ‘lay readers’, non-clergy trained to preach, teach and lead worship…
Then today, the same newspaper published this: Traditional weddings threat as church faces unprecedented insurrection over gay marriage ban.
CHURCH leaders are facing an unprecedented insurrection amongst their own ministry over their gay marriage ban, with signals some clergy will not carry out any weddings until the matter is resolved.
In what has been described as the biggest crisis to engulf it in living memory, over 50 Scottish Episcopalian Church (SEC) clergy - around one in six - have signed a letter condemning the stance of their bishops over same-sex marriage.
Amongst the signatories are some of the SEC’s most prominent figures, including current and former deans of three dioceses, essentially bishops’ deputies and the equivalent of an archdeacon in the Church of England, and two provosts, the senior priests in Episcopalian cathedrals.
While unhappy over the general stance of the SEC on gay marriage, the ire is focused primarily on the ban on the clergy and trainees turning their civil partnerships into marriage.
The letter also contains a veiled warning some members of the SEC clergy could refuse to conduct any weddings while the row rumbles on…
Andrew Swift has written Identity & Authority
Christine McIntosh has written Crisis? What crisis?
Dear Bishops of the Scottish Episcopal Church,
We read with dismay the Guidance for Clergy and Lay Readers in the light of the Marriage and Civil Partnership (Scotland) Act 2014.
We appreciate that we are bound by the law, and that until our canons are changed, we cannot legally perform same-sex marriages. However, we are disappointed by both the timing and the tone of the document. We have been urged by you to enter into ‘cascade conversations’ in a spirit of open and sensitive listening with people of all views on this matter. This document only makes this process much harder for us, even impossible for some. Far from acknowledging the reality of differing experience and views in the church, it gives the impression of a definitive answer to the question we have yet to discuss or debate. The document ought to make it clear that the restrictions it describes may be temporary, if the church decides to change its canons. Because of the confusion created by this document, we now believe that such canonical change should be decided in Synod as soon as possible.
But we were especially dismayed by the section of the document which refers to clergy, lay readers, and ordinands, should they be in a same-sex relationship and wish to be married. In particular, we find the warnings to ordinands, both currently training and those who might be training in the future, to be unrepresentative of the generous and communal characteristics of the Scottish Episcopal Church. Even though our church has not yet agreed to solemnise same-sex marriages, they will nevertheless become a civil institution which we will recognise like everyone else under the law. It is our firm belief therefore that any prohibition on obtaining a civil marriage is outwith the moral and canonical authority of a bishop.
We acknowledge that this process is one which creates anxiety for all church leaders, and bishops in particular. We empathise with the difficult situation that you as bishops are in, and reaffirm our desire to support you in your leadership of our church, and as fellow members of it.
Nevertheless, some of us are now uncomfortable about solemnising marriages at all until such time as all can be treated equally, and all of us will continue to feel morally compromised in our ministries, and wish to make clear our continuing commitment to affirm and support all people in our church, and to recognise and rejoice in all marriages, of whatever sexual orientation, as true signs of the love of God in Christ.
The Scottish Episcopal Church has issued guidance in relation to the Marriage and Civil Partnership (Scotland) Act 2014. The substance of the guidance is very similar to that issued in February by the Church of England House of Bishops.
TO ALL CLERGY AND LAY READERS FROM THE COLLEGE OF BISHOPS
Later this month key parts of the Marriage and Civil Partnership (Scotland) Act 2014 will come into force. Conscious that the Scottish Episcopal Church is currently in a period of discussion regarding its understanding of same-sex relationships, the College of Bishops has produced guidance to support and inform clergy and lay readers in the exercise of their ministries and in their provision of pastoral care.
A copy of the Guidance is attached
Earlier statements from the Scottish Episcopal Church can be found here.
A response from Changing Attitude Scotland can be found here.
Update Changing Attitude Scotland has this digest of responses.
Updated twice Friday evening
Updated Saturday evening
The Scottish Episcopal Church is holding its annual General Synod from today until Saturday. The agenda and papers are available here.
There is an official report of today’s business - General Synod 2014 Day One - and these two news items:
Primus of the Scottish Episcopal Church Introduces General Synod 2014
Launch of New Grosvenor Essay No.10 ‘The Church and Scottish Identity’.
There is a live audio feed here.
Here is the official report of the second day’s business: General Synod 2014 Day Two
The Primus addressed the synod following discussion on the subject of Same-Sex Relationships. The full text of his statement can be found here.
Not everybody shared his views, see:
Kelvin Holdsworth How not to have a synodical discussion
Beth Routledge Why I’m Still Not Convinced By The Cascade Conversations
Here is the official report of the third day’s business: General Synod 2014 Day Three.
Kelvin Holdsworth draws our attention to this statement from the College of Bishops of the Scottish Episcopal Church, which was sent to clergy today as part of a regular electronic clergy mailing.
Blessing of Civil Partnerships
The General Synod of the Scottish Episcopal Church in 2012 agreed not to adopt the Anglican Covenant. Since then, and within our own context, the College of Bishops has, on a number of occasions, considered how our church should best engage with those underlying questions of human sexuality which had given rise to the original idea of a Covenant. The College looks forward to the Church undertaking discussion of such matters as part of the process currently being designed by a group set up for that purpose by the provincial Mission and Ministry Board. The College in no way intends to pre-empt the outcome of those discussions. At the same time it recognises that the entering into of civil partnerships is a regular occurrence in Scottish society today.
In a previous statement the College indicated that it was the practice of the individual Bishops at that time neither to give official sanction to blessings of civil partnerships, nor to attend them personally. The Church does not give official sanction to informal blessings but each Bishop would nevertheless expect to be consulted by clergy prior to the carrying out of any informal blessing of a civil partnership in his diocese. The College is of the view that a decision as to whether or not to attend such an informal blessing should be a personal decision of the individual Bishop in question.
College of Bishops
Kelvin comments on its significance here, and contrasts it with what the Pilling report has to say to the Church of England.
BRIN has a very much more detailed discussion at Scottish Religious Census, 2011.
One of the surprising things is that many people in Scotland identify themselves as Church of England or Anglican, rather than as Episcopalian, or belonging to the Scottish Episcopal Church. The figures contained in this table are (updated Monday morning):
Church of England 66,717
Scottish Episcopal Church 8,048
Church of Ireland 2,020
Church in Wales 453
BRIN includes links to responses made by many denominational leaders. The Primus of the SEC made this statement.
The recent decision of the Church in Wales to allow women to be consecrated as bishops, and the election of a woman bishop in the Church of Ireland have prompted an article, Women bishops and the recognition of Orders, by Will Adam, editor of the Ecclesiastical Law Journal, in Law and Religion UK about the implications for the Church of England.
… This is bound to bring up again the question of the recognition in a Church which does not permit the ordination of women as bishop of episcopal acts performed by a bishop who is a woman …
However, the consecration of a woman as a bishop in the Church of Ireland changes the situation. Deacons, priests and bishops of the Church of Ireland, Church in Wales and Scottish Episcopal Church are not considered as “overseas” clergy by the law applying to the Church of England. This is significant, because the permission of the Archbishops of Canterbury and York is not required for such ministers to be invited to exercise the ministry of their orders in England …
The article refers to this 2004 opinion from the Legal Advisory Commission of the Church of England: The Effect of Acts by women Bishops of Churches in Communion with the Church of England.
Kelvin Holdswoth writes about the same topic in Taint. He concludes with
What I’m interested in is that with respect of our current bishops in Scotland, all of them have either had a female co-consecrator present at their consecration, joined in consecrating someone with a female co-consecrator present or have been consecrated by someone who has had a female co-consecrator present at their own consecration.
What I wonder is whether those who apply the theology of taint believe that anyone at all (bishops, priests or deacons) now ordained in Scotland is legit.
Oh, and by the way an English bishop was present and joining in when this situation began. I was there – I saw it with my own eyes.
Where does this leave the Scottish Episcopal Church in relation to those who would deny the legitimacy of women to act as bishops? …
Do we, or do we not, remain in full communion with [all of] the Church of England?
Frank Cranmer has performed a detailed analysis of the Marriage and Civil Partnership (Scotland) Bill which you can read here. His commentary includes comparisons with the English and Welsh bill currently in the House of Lords.
He also draws attention to the points which Kelvin Holdsworth has raised in 10 Unanswered Questions about Same-Sex Marriage which are of particular interest to those in the Scottish Episcopal Church. Similar questions may also apply to members of the Church of England and the Church in Wales, in due course, but it seems very likely that the answers will not be the same as in Scotland.
07 June 2013
Bishops and Church leaders call on Government ministers to apologise
An alliance of Churches representing Christians from England, Scotland, Wales and Ireland has written to the Prime Minister asking for an apology on behalf of the Government for misrepresenting the poor.
Church leaders, including the Right Revd Tim Stevens, Bishop of Leicester, and the Right Revd Nick Baines, Bishop of Bradford, pointed out that in recent weeks senior members of the Government have given out misleading and inaccurate information about people on benefits. Outlining the inaccuracies, they asked for them to be corrected and for an apology to be offered to those who were misrepresented.
“We are concerned that these inaccuracies paint some of the most vulnerable in our society in an unfavourable light, stigmatising those who need the support of the benefits system,” the letter states. “No political or financial imperative can be given to make this acceptable.”
April saw some of the most controversial and wide ranging changes to the benefit system in a generation. In their letter, Church leaders, including the leaders of the Methodist Church, the Baptist Union of Great Britain and the United Reformed Church, said that while they hold no common view on welfare reform, they all share the belief that that those in receipt of benefits are loved and valuable.
“What unites us is the belief that the debate around these reforms should be based on truthful information,” they write. “We ask you, as Prime Minister and as leader of the Conservative Party, to ensure that the record is put straight, and that statistics are no longer manipulated in a way which stigmatises the poorest in our society.”
The full text of the letter to the Prime Minister is available here.
Appendix one to the letter to the Prime Minister is available here.
Appendix two to the letter to the Prime Minister is available here.
Updated Saturday evening
Yesterday’s Church Times has an article by Linda Woodhead about a survey that “suggests that non-churchgoing Anglicans may be much more important to the Church and its future than the dismissive word “nominals” implies.”
The article is only available to Church Times subscribers, but British Religion in Numbers (BRIN) has a summary in Profile of Anglicans and Other News. The survey shows that self-identifying Anglicans divide into four categories.
Godfearing Churchgoers (5% of Anglicans)
Mainstream Churchgoers (12% of Anglicans)
Non-Churchgoing Believers (50% of Anglicans)
Non-Churchgoing Doubters (33% of Anglicans)
The BRIN article also reports on surveys on St George’s Day and Student faith.
Jonathan Clatworthy has written about the survey of Anglicans for Modern Church: On not going to church.
David Pocklington has a good summary at Men and Women in Marriage, and the Church of Scotland.
The report was in response to a decision of the General Assembly of 2011 which appointed a Theological Commission to bring a Report to the General Assembly of 2013, which was to provide:
- ‘a theological discussion of issues around same-sex relationships, civil partnerships and marriage’;
- an examination of whether the Church should permit ministers to bless same-sex relationships ‘involving life-long commitments’, and to provide a ‘form of a blessing’, or liturgy, if so agreed, and;
- ‘an examination of whether persons, who have entered into a civil partnership… should be eligible for…ordination… as ministers of Word and Sacrament or deacons in the context that no member of Presbytery will be required to take part in such ordination or induction against his or her conscience’.
The report considers issues of human sexuality from two opposing points of view:
- The “Revisionist position” that the Church ought to regard as eligible for ordination as ministers of Word and Sacrament or deacons those who have entered into a civil partnership; and
- “The Traditionalist position” that the Church ought not to regard as eligible for ordination as ministers of Word and Sacrament or deacons those who have entered into a civil partnership.
The seven members of the Theological Commission represented a broad spectrum of the views within the Church of Scotland, with those supporting Revisionist and Traditional points of view being equally represented…
In this week of the second Sunday in Advent, readers are invited to read, mark, learn, and inwardly digest this very helpful article by Frank Cranmer at Law & Religion UK.
When matters touching on relations between religion and the state are discussed it not infrequently happens that the terminology becomes hopelessly confused and misused – sometimes by people who really should know better. So the following is a cut-out-and-keep guide to the absolute basics of Church and State.
First, there are four separate territories in the United Kingdom…
The Scottish government has today issued this press release Same sex marriage
A consultation on a draft Bill to allow same sex marriage in Scotland has started today.
The plans have received cross party support in the Scottish Parliament.
The consultation seeks views on the detail of the legislation. It covers not only the introduction of same sex marriage but the detail of important protections in relation to religious bodies and celebrants, freedom of speech and education.
The Bill contains a provision making it clear that the introduction of same sex marriage has no impact on existing rights to freedom of speech…
The consultation itself can be found at this page: Marriage and Civil Partnership (Scotland) Bill from where links to all the associated documentation can be found.
The official notice from the SEC website: General Synod votes against adoption of the Anglican Covenant.
The General Synod of the Scottish Episcopal Church today voted against the adoption of the Anglican Covenant. Following a variety of views expressed by members of General Synod, the Motion that Synod agree in principle to adopt the Anglican Covenant was put to vote - 112 votes against; 6 votes in favour; 13 abstentions. The Primus of the Scottish Episcopal Church, The Most Rev David Chillingworth, Bishop of St Andrews, Dunkeld & Dunblane then presented a resolution on the Anglican Communionin support of Motion 27, saying “The Anglican Communion matters deeply to us in the Scottish Episcopal Church. We invoke the history of Samuel Seabury, consecrated in 1784 by the Scottish bishops as the first bishop of the church in the United States of America. We want to be part of the re-founding - the bringing to birth of a new phase of Communion life.”
The Primus’ full speech on the Anglican Communion is available below as a PDF document.
Updated Tuesday evening
This report and related documents can be found at the Evangelical Alliance website, here.
Writing in advance of the report’s publication, Jim Dobbin MP and Gary Streeter MP said in the Telegraph on Sunday that: We need reforms to protect the rights of Christians. There is an accompanying news story Britain failing to stand up for Christians, say MPs.
In the Mail on Sunday Jonathan Petre reported this story as Harriet Harman’s law on equality ‘is anti-Christian’ and unacceptable.
Today’s Independent has Committee claims rights laws leave out Christians by Nina Lakhani.
The BBC had Equality law ‘should be extended to cover faith’.
Today’s responses to the report so far include:
British Humanist Association British Humanist Association refutes findings of ‘Clearing the Ground’ report
Andrew Brown Cif belief Are Christians being marginalised?
Are Christians their own worst enemies in Britain today? This question is raised with unusual frankness in a couple of paragraphs of an all-party parliamentary group’s report into Christians and discrimination, which was launched yesterday.
It contains a really quite startling attack on Christian campaign groups:
“The actions of some campaign groups can discredit the Church in the UK and result in perceptions that Christians are seeking unfair exemptions. By bringing highly emotive cases to the fore, they also can add to the feeling among Christians that they are more marginalised than they actually are.
“On some occasions we perceive that campaigning becomes inflammatory or even counterproductive to Christian freedoms. This is due to factors such as: the strategically unwise selection of cases; a distorted presentation of facts for manipulation of the media; and most alarmingly, the deliberate misinforming of the church constituency in order to motivate support.”
But the report also maintains that there have been cases in which Christians have been unfairly treated, usually as a result of ignorance in the wider culture, rather than malevolence; and it demands a reshaping of the Equality and Human Rights Commission, which evangelical Christians loathe…
National Secular Society Christian discrimination report is just another call for special privileges
Updated 9 March
The Church Times reports this week on the progress of voting in English dioceses on the Anglican Covenant: Covenant tastes defeat in diocesan voting.
ALMOST a quarter of C of E dioceses have now voted against the Anglican Covenant.
It was debated last weekend by the diocesan synods of Leicester, Portsmouth, Salisbury, and Rochester, and rejected by all of them — in some cases, despite impassioned pleas from bishops.
Just five of 15 English dioceses have so far approved the Covenant, which must be debated by diocesan synods by the end of March.
Approval by 23 diocesan synods is required for the Covenant to return to the General Synod. Rejection by 22 dioceses would effectively derail approval of the Covenant by the Church of England…
And there is this:
in a letter in the Church Times today, the patron of the coalition, the Revd Dr Diarmaid MacCulloch, Professor of the History of the Church in the University of Oxford, writes: “Those bishops who back this ill-thought-out and potentially disastrous measure should get the message, and let the Covenant quietly subside into the swamp of bad ideas in Anglican history.”
The letters page is subscriber-only for another week but I expect this text will appear elsewhere shortly.
A splendid speech given last Saturday to Leicester diocesan synod by David Jennings is available here.
Update That paper has since been revised to add some comments in response to the recent video from the Archbishop of Canterbury, and the new version is here (PDF).
There have been several comments about the new website:
And there have been several comments about the new videos published by the ACO:
And, from Scotland Kelvin Holdsworth has written Remember the Anglican Covenant?
…In Scotland it is quite hard to find anyone arguing in favour of the Covenant. At last year’s General Synod we had pseudo-Indaba groups which reported pretty negatively on the whole business and it was difficult to find anyone from any of the groups who had encountered anyone at all who thought well of the proposal. The message which I’ve consistently heard since then from around the church is people saying that the Anglican Communion is very important to us but that the kind of communion that the Covenant proposes is not the kind of communion that we see as being desirable. Indeed, the strong message seems to be pro the Communion but against the kind of setup that would be a consequence of accepting the Covenant. The presumption that there would be widespread disagreement about the Covenant in Scotland doesn’t really seem at this stage to be holding up. So far as I can see, there isn’t a great deal of disagreement at all about it…
Updated Sunday evening
The Scottish Government just concluded a consultation on Registration of Civil partnerships same sex marriage and related issues. The terms of the consultation can be found here.
This consultation paper seeks views on the possibility of allowing religious ceremonies for civil partnerships and the possible introduction of same sex marriage.
This Government believes in religious tolerance and the freedom to worship. We also believe in equality and diversity.
There are a variety of views on religious ceremonies for civil partnerships and on same sex marriage. We hope that everyone will use this consultation to express their views and opinions. However, as the debate unfolds, we also hope that everyone will treat those with different or opposing views with courtesy and respect, in accordance with the very highest standards of democratic discourse.
The Scottish Government is choosing to make its initial views clear at the outset of this consultation. We tend towards the view that religious ceremonies for civil partnerships should no longer be prohibited and that same sex marriage should be introduced so that same sex couples have the option of getting married if that is how they wish to demonstrate their commitment to each other. We also believe that no religious body or its celebrants should be required to carry out same sex marriages or civil partnership ceremonies…
…In submitting its response, the Scottish Episcopal Church has stated that its General Synod expresses the mind of the Church through its Canons. The Canon on Marriage currently states that marriage is a ‘physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and as a holy and lifelong estate instituted of God’.
The Rt Rev Mark Strange, Bishop of Moray, Ross & Caithness and Convener of the Faith & Order Board’s working group on the consultation explains “The Canon on Marriage is clear in its wording and that has given the working group set up by the Faith and Order Board a common basis on which to discuss the issues raised in the Government’s Paper. The Church’s current position is that marriage is a union between a man and a woman and this clarity allows us the space to listen to the many differing views held by the members of our Church.
“The general issues raised by the consultation document are matters which are already the subject of ongoing discussion within both the Anglican and Porvoo Communions, and in which the Scottish Episcopal Church plays its part. Our written submission is offered in the knowledge of these ongoing discussions, it is placed within the Government’s time frame and has therefore sought to indicate our canonical position without pre-empting any debate we as a Church are or could be engaged in…
The Church of Scotland responded with No to same sex marriage: Consultation response confirms traditional position and the Convener of the Legal Questions Committee also issued this statement.
The Roman Catholic Bishops in Scotland have expressed strong opposition to the proposals, but their official response to the government does not appear to have been published yet by the Scottish Catholic Media Office.
Update The SCMO has kindly supplied me with a copy, which is available here (PDF).
Although the RC bishops objected very strongly to anyone from outside Scotland being allowed to respond to the consultation, numerous lobby groups invited people outside Scotland to respond, including Anglican Mainstream which sent emails to English General Synod members and others, urging them to participate.
“It will be a mark of perpetual disgrace, and a blot on Scottish history, that no sooner has the Scottish National Party formed a majority Government than one of its first measures is a moral and social revolution of such a nature that it will destroy the time-honoured understanding of marriage, undermine the family, threaten the well-being of children, disrupt Scottish education, compromise healthy living, satisfy the communistic agenda of cultural Marxism, introduce anomalies into Scottish Law which will leave a legacy of legislative confusion, and be a stick with which the aggressive homosexual lobby can continue to beat Christians.”
The Primus of the Scottish Episcopal Church has now written on this subject.
See his article in the Scotsman The Most Rev David Chillingworth: A secular state should be prepared to defend religious freedom and his article on Thinking Aloud Church, state and the secular society.
…The suggestion has been made that the Scottish Government does not have a mandate to introduce legislation which is of such fundamental significance for our society. The implication is that these are “non-negotiable” areas. If the Scottish Government was proposing to legislate to enshrine in law discrimination on the grounds of gender, sexual orientation, colour or race, I would publicly oppose their moral right to do so. But that is not the nature of these consultation proposals.
So what does this say about the relationship of church and state in modern society? I have often said that I am a supporter of the secular state because it sustains a proper separation between legislature, judiciary and church.
In my Irish background, I have experienced both the confessional state which was the Irish Republic in my childhood and the Northern Irish mirror image – the sabbatarian “lock up the playgrounds on Sunday” society. Neither was healthy. A secular state should defend religious freedom – but it will not make any assumptions about religious faith nor defer to it.
If, following the consultation period, the Scottish Government and parliament feel that they should legislate in this way, I believe that it is their right to do so. It is clear that there would be an “opt-out” protection for those who cannot accept this. Churches and faith groups would have to decide whether they wished to use or to stand outside the provisions of such legislation…
This has been reported also in the news columns of the Scotsman as Gay marriages backed by Episcopal Church* which is a most perverse interpretation of what the Primus has said. Which was this:
IN THE Scottish Episcopal Church, we’re thinking about our response to the Scottish Government’s consultation on same-sex marriage and other related issues. The definition of marriage set out in our Canons is that, “marriage is a physical, spiritual and mystical union of one man and one woman”. That is the position of our church. It’s a difficult issue for us – as it is for all churches and faith groups. We have among our membership people who feel passionately that change is needed – and those who feel equally strongly that we should resist any attempt to broaden society’s understanding of marriage. The consultation period is very short. Among the things we shall say will be that if – and it’s a big “if” – we were to consider changing our canonical definition of marriage, that would require a two-year process in our General Synod, the outcome of which could not be predicted with any certainty.
We haven’t got involved in public debate about this. We’ve been asked for our view and we shall give it in a considered manner – believing that the time for public debate comes later…
* The Scotsman later changed its online headline to read Episcopal Church considers changing stance on gay marriages. Which is less of a stretch.
Today was the last day of the meeting of the Scottish General Synod.
Here is an official summary of today’s business: General Synod - Saturday 11 June.
The Edinburgh Evening News has this very brief report of yesterday’s business: Synod talks on gay issue.
Here is an official summary of today’s business: General Synod - Friday 10 June 2011.
Below the fold is the Primus’s introduction to the today’s discussion (in Indaba groups) of the Anglican Covenant.
Kelvin Holdsworth has continued to blog from the floor of Synod.
Today we begin our consideration of the Anglican Covenant. Next year, we shall decide whether or not we shall adopt it. This year, we explore it together through Indaba method. Canon Michael Fuller will briefly set out for you something of the content of the Covenant. My task is to set it in context – to explain why it is before us and why we need to consider it carefully.
We are a Communion of independent provinces – diverse in social, cultural and historical settings. But each of the Provinces – the Scottish Episcopal Church is no exception – is both enriched and challenged by its internal diversity. I believe that respect for our internal diversity should lead us to give this issue measured and careful consideration – the use of Indaba is one method of achieving this.
I do not think that it is unreasonable that we should have a Covenant which sets out what it means to be part of the Anglican Communion. In former times, we spoke of bonds of affection which held us together. But times have changed. As a missional world faith, Anglicanism has been extraordinarily successful. So we now hold within our life a rich diversity of peoples and cultures. Against that background of growth, one can argue that bonds of affection can no longer be enough.
But of course it isn’t just about response to growth. The Anglican Covenant arises from the Windsor Report which in turn was a response to the dissension which arose in the Communion following the consecration of Gene Robinson as Bishop of New Hampshire. The Covenant therefore addresses the issues of Communion life not just in general but against the specific background of issues in human sexuality.
In the porch of Holy Trinity, Pitlochry, as in many of our churches, are two pictures. Alongside the baptism at Stonehaven Gaol is the consecration by the Scottish Bishops in 1784 of Samuel Seabury as the first bishop of the Episcopal Church in America. That was a foundational moment in the life of the Anglican Communion and we were at the heart of it. Our Anglican credentials are not in doubt. Nor is our commitment. The Communion matters deeply to us – as it does to all small churches. We are deeply involved in Communion life – our bishops at the Lambeth Conference, John Stuart representing us at the Anglican Consultative Council, my own membership of the Anglican Communion Standing Committee. At more informal levels, there are all the diocesan companionship links, the work of the Provincial Overseas Committee and much more.
The intention of the Anglican Covenant is that it should lead us into deeper communion. Communion in that sense is a relationship of shared faith in Christ, shared belonging, trust and mutual respect. The prize is a global church held together by the richest of aspiration and the most minimal of structure. But we are human – the question is whether we need some structure and some boundaries to help us to live up to that aspiration. Isn’t that what the institution of marriage is about? But there is another side to the same argument. It is that mutual respect which has to be organized and institutionalized is a contradiction in terms. The risk is that the Covenant may push further away the very thing which it is trying to engender and safeguard. It is for us to make the judgement as to which it is.
As I develop my contacts and travel increasingly in the Anglican Communion, I am astonished at how Anglican it is – in culture, worship and polity. There are all sorts of cross-currents – numerical strength on the one hand, wealth and power on the other are powerful factors. So is the legacy of colonialism. Yet what each Province says and does matters – what we do in this Synod this year and next matters.
What matters is whether we in this church - the heirs to those who consecrated Seabury – feel that the Anglican Covenant is a reasonable and proper step to safeguard and enrich the life of an ever more diverse Communion – or whether we feel that it makes less likely the very quality of Communion life which we seek.
I want to thank those who have prepared our Indaba discussion. It has become the ‘method of choice’ in the Anglican Communion for conversation across difference. I pray that God will bless our deliberations.
Update Monday evening
The brief note below about the Anglican Covenant may be misleading. To clarify, a decision in principle on whether or not to adopt the covenant will be made at the General Synod in 2012. Formal adoption requires canonical legislation, and it is this that will require a further two years. Full details are in the Paper from Faith and Order Board.
Update late Thursday:
Kelvin Holdworth reports that the Primus actually said more about the Anglican Covenant in his charge than was included in the official text, and gives a transcript, in What the Primus actually said.
The Scottish Episcopal Church is holding the 2011 meeting of its General Synod in Edinburgh from today until Saturday. There was a official preview published last month, General Synod 2011, and all the papers can be downloaded.
There is also an official Twitter stream.
Kelvin Holdsworth is blogging from the floor of Synod.
The business included a paper on the process of considering the Anglican Covenant: Paper from Faith and Order Board. The process described in this paper was accepted by the Synod; this will involve making a final decision on whether to adopt the covenant at the 2014 meeting of the Synod, although a decision not to adopt it could be made earlier.
There is background information on the Scottish General Synod here.
Giles Fraser spoke on the BBC Radio 4 Today programme today about Anglican reactions to the Pope’s visit to Britain. For the next few days you can hear what he said at Fraser: Anglicans ‘not anti-Pope’.
Kelvin Holdsworth was critical of some of the Pope’s remarks at Holyrood Palace this morning. See Where to find a place to stand?. Earlier he had written What to say to the Pope, which includes a link to the mural displayed outside St John’s Episcopal Church in Edinburgh, which was on the papal route today.
Abigail Frymann has written at the Tablet Blog The Vatican needs a few English lessons. After dealing with the Kasper gaffe, she writes:
What will Benedict say about Anglicans while he is here? Will his affection and respect for Dr Rowan Williams endear him to the troublesome Anglicans who, 500 years after running off with the family silver have opened the door to women priests, supplied the Catholic Church with married priests and seem to take a far fuzzier line on gay issues than does the Vatican? Will he reiterate his invitation for them to join Rome en masse? At best, using carefully chosen words, Pope Benedict could praise what the Vatican calls “Anglican patrimony”. In his homily at Newman’s beatification, or his meeting with the Queen or with Dr Williams and the other Anglican bishops, he could recognise the good the Church of England does, the initiatives for growth it has successfully pioneered, and the parity of its struggles with those of the Catholic Church. At worst, if there is an awkward moment behind closed doors, a subtle criticism, an unfortunate choice of words, between guest and host, let’s hope both Benedict and Koch grasp the use of the line, “More tea, vicar?”
Catherine Pepinster has written at Cif belief Cardinal Kasper take note: the Catholic church in Britain is full of immigrants. This includes the following observation:
…Kasper, like Benedict, is also deeply concerned about the Church of England and fears that it is on the point of schism over women bishops and gay priests. And while people might assume that Rome is keen for that schism if it means hundreds of Anglicans cross the Tiber and become part of what is called an “ordinariate” – a special grouping of Anglicans within the Roman Catholic church – if you talk to people at the pontifical council in Rome and, indeed, to the Catholic hierarchy here in Britain, they want the established church here to be strong…
These videos were brought to my attention by Inspires Online, the Scottish Episcopal Church’s online newsletter; you can subscribe here.
The Scottish Episcopal Church’s General Synod completed its business at lunchtime today. Here is the report of the morning’s business from the Church’s website.
We have already linked to the audio of the US Presiding Bishop’s address to Synod on Friday.
Here are the other reports of Friday’s business from the Church’s website.
Updated Saturday lunchtime
The Most Reverend Katharine Jefferts Schiori, the Presiding Bishop of the American Episcopal Church, addressed the Scottish General Synod this afternoon.
Raspberry Rabbit has audio of the address online.
The audio is now also available on the SEC wesbite.
Updated Friday afternoon to add Evening Audio Update
The General Synod of the Scottish Episcopal Church opened its 2010 sessions in Edinburgh this morning. Here are the reports of the day’s business from the Church’s website.
Thursday Evening Audio Update [3 minutes]
During the afternoon session, synod passed this motion
That this Synod, recognising the publication of the Anglican Covenant and the need to address the Covenant in a manner which is careful and prayerful, request the Faith and Order Board to advise General Synod 2011 on what process or processes might be appropriate to be followed by this Synod to enable due consideration of the final version of the Covenant by the Scottish Episcopal Church.
Representatives from Episcopal Churches across Scotland will gather in Edinburgh from 10-12 June for the annual meeting of the General Synod of the Scottish Episcopal Church. Throughout the three day gathering, matters ranging from social issues to church policy will be debated.
Topics this year will include:
- an update on the processes of the Anglican Communion Covenant
- a gender Audit report on the Church
- a report from the Church’s Rural Commission on issues affecting people living in rural areas of Scotland and the role of the Church in responding to these issues
- a call for theological and practical responses to the sustainability of the environment
- a major review of the Church’s mission and ministry policy
As part of a visit to the UK, The Presiding Bishop of The Episcopal Church (USA), the Most Rev Dr Katharine Jefferts Schori will address General Synod on Friday afternoon.
The Primus of the Scottish Episcopal Church, the Most Rev David Chillingworth will deliver his Charge during a Eucharist Service on Thursday morning, marking the official opening of General Synod 2010 and says “The business before us over the next few days will give us plenty of opportunity to talk about the life of our church, our society and our place in God’s creation. We shall visit questions about what it means to be fully human – for example in the Gender Audit. The Anglican Covenant arises from the stresses and strains in our life around the issues of human sexuality – the continuing questions about what it means to be human and about the nature of God himself. But it also leads us to ask how we can continue to express a common faith in Christ – to recognize one another as disciples – within the rich diversity of the life of our church and of the Anglican Communion.”
“It will be a great pleasure to receive the Most Rev Katharine Jefferts Schori. We greet her as the Primate of one of the Provinces of the Anglican Communion - one with which the Scottish Episcopal Church has close historical links.”
There is also this press preview.
Barnaby Miln in the Edinburgh Guide Presiding Bishop In Edinburgh For Church’s General Synod
The Most Reverend Katharine Jefferts Schori is currently visiting the UK. Three items in her itinerary are:
Updated Monday morning and Tuesday afternoon to update the links (which the SEC website has changed more than once)
Looking ahead to this week’s General Synod, the Scottish Episcopal Church has published two interviews.
The first is with the Primus, the Most Rev David Chillingworth, who speaks about the Anglican Covenant, the Whole Church Mission and Ministry Policy and the Gender Audit.
Interview with the Primus (15 minutes)
The second interview is with the Standing Committee Convener, Professor Patricia Peattie, She highlights the ways the Church is dealing with the financial challenges it faces and reflects on the work of the Standing Committee over the past five years.
Interview with Professor Peattie (13 Minutes)
The Scottish Episcopal Church will be holding its annual General Synod in Edinburgh at the end of next week (10 to 12 June). There are several items on the Church’s website about the meeting.
One item on the agenda is this motion, to be debated on the afternoon of Thursday 10 June.
Motion 3: That this Synod, recognising the publication of the Anglican Covenant and the need to address the Covenant in a manner which is careful and prayerful, request the Faith and Order Board to advise General Synod 2011 on what process or processes might be appropriate to be followed by this Synod to enable due consideration of the final version of the Covenant by the Scottish Episcopal Church.
Synod members have been supplied with the text of the covenant, but no other papers for this debate.
The Mission and Public Affairs Division of the Church of England has updated its guidance note on “Countering far right political parties, extremist groups and racist politics”. You can read the January 2010 version here: Countering Racist Politics. (PDF also available)
Churches Together in Britain and Ireland has very comprehensive information at general election churches getting ready including two resource documents:
These can both be downloaded from here.
And there is a Find a Hustings page.
CCFON has announced that the former Bishop of Rochester, Bishop Michael Nazir-Ali is to host a series of General Election Hustings across England in order to help local Christians question candidates for Westminster seats.
Updated Sunday morning
The Diocese of Glasgow & Galloway has announced that the Very Rev Dr Gregor Duncan has been elected to be its next bishop.
The BBC and the Press Association in reporting this concentrate on one of the unsuccessful candidates.
Bishop David Chillingworth comments on media coverage, in Welcome to Bishop Gregor.
The Primus of the Scottish Episcopal Church, Bishop David Chillingworth has been interviewed by Mad Priest, who describes him as “quite intelligent for a bishop”.
Judge for yourself by reading the interview in full here.
Bishop David’s own blog is here.
The Rt Rev David Chillingworth was today elected Primus of the Scottish Episcopal Church - at an Episcopal Synod held during the annual meeting of the General Synod of the Scottish Episcopal Church. Bishop David was the single nomination and his election was supported by all other six bishops.
Bishop David has been Bishop of St Andrews, Dunkeld and Dunblane since 2005 and succeeds the Most Rev Dr Idris Jones, Bishop of Glasgow & Galloway who stepped down as Primus last night following his recent announcement to retire from the office of diocesan bishop…
Read the full press release.
The full text of his statement is here.
See Bishop David’s blog, Thinking Aloud here.
The Scottish Episcopal Church is holding its General Synod in Edinburgh right now.
Audio and other reports of the proceedings can be found at the official church website.
There is an audio interview with the outgoing Primus.
There is an overview of the agenda at New Primus to be elected during 2009 General Synod.
Dave Walker has published a comprehensive report on Saturday’s events, at the Church Times blog. He concludes his report with this:
…Overall, a worthwhile event. I personally was disappointed by the turnout at the service, but it didn’t really surprise me given the lack of interest there seemed to be from Christians on blogs and social networking sites in the week leading up to it (feel free to disagree or twll me why that is in the comments below). However, the ‘Put People First’ event as a whole seemed to be well reported in the Sunday papers and appears to have done well in terms of getting its message out. Let’s hope that the G20 leaders, meeting this week, heed that message. I will be blogging from the G20 meeting - more about that in another post.
Lambeth Palace has published a communiqué from a wide range of religious leaders in Britain. See G20 leaders must not forget promises to the poor - Religious Leaders Communiqué:
We write as religious leaders who share a belief in God and the dignity of human life. We wish to acknowledge with realism and humility the severity of the current economic crisis and the sheer complexity of the global and local challenge faced by political leaders. We pray for the leaders of the G20 as they prepare to meet in London this week. They, and we, have a crucial role to play in recovering that lost sense of balance between the requirements of market mechanisms that help deliver increased prosperity, and the moral requirement to safeguard human dignity, regardless of economic or social category…
Two documents are available from the Scottish Episcopal Church.
The bishops have published a response to the letter issued in February by the meeting of Anglican primates in Alexandria.
College of Bishops Respond to Anglican Primates’ Letter of February 2009 is available as a PDF file.
The Faith and Order Board has responded to the St Andrews Draft of the proposed Anglican Covenant.
A Response from the Faith and Order Board of the Scottish Episcopal Church is also available as a PDF file.
The Primus of the Scottish Episcopal Church Bishop Idris Jones of Glasgow and Galloway has published his address to Diocesan Council in which he discusses the Lambeth Conference.
The full text is available here: Bishop’s reflections on Lambeth.
…The fact is that neither of the extreme positions if I can call them that can be expected to give up what they believe God has called them to witness to as part of the life of their Province. There may be a way through but it is not dear yet where it would take us - meanwhile we hold to the position that we are in pending further provision in the Communion to take account of the need for some enlarged thinking. Whether the proposed Pastoral Forum to take over the care of congregations that have chosen to renounce the leadership of their Diocesan Bishop can have any place in this process I personally doubt.
It seems to me that the issue is not that we lack structure but that the structure has failed to address the situation and when it has attempted to do so Provinces have simply continued to do what they wanted to do and ignored the proposals put forward by the Instruments of Unity. I do have an unease that at the heart of our Communion there is a lack of evenhanded dealing. It was almost as if we were trapped into a game of “my pain is bigger than your pain”. The approach of the Church of Canada about which we were able to learn so much more this year and which was praised for its theological method was completely ignored and brushed aside for example whilst and the interference of another Province in Canada where proper and full provision had been made for congregations who felt alienated remained un -rebuked in spite of it having been forbidden by the recent Primates meeting.
The Canadian Anglican church has a long and strong history of fidelity and development - it gave the Communion AYPA for example - and has been not accorded the respect that it should have. There is more than one way of destroying a Communion but injustice is high on the list of how to achieve it.
We heard much about the need to support churches in other parts of the world; but very little of the vulnerability of the church where society has moved ahead of the game in its provisions which is the position that we find ourselves in along with other churches in the developed world.
The Church Times now has this report Bishops in Scotland defeat membership proposal by Margaret Duggan. Although the title refers to one particular item before the synod, the article is a full report of all three day’s business.
The Diocese of Edinburgh has launched a new website today. It contains a lecture given by the Bishop of Edinburgh on 17 June concerning current conflicts in the Anglican Communion.
The prefeace to the address reads:
This address was given to members of the Diocese of Edinburgh on 17 June 2008. Drawing upon earlier addresses and Bible studies given in the diocese, it argues that the church should allow the category of ‘the tragic’ to shape its perspective on the world, and should place more emphasis on what is highlighted as ‘ethical transcendence’ in its understanding of God. Doing this creates the possibility of articulating a circumscribed and limited pluralism, totally different from simple relativism. The paper concludes by suggesting that much in current approaches to Anglican difficulties rests upon a too limited approach to the doctrine of the Trinity. The heart of the paper is a plea that Anglicanism recaptures elements in the traditions which lie at the heart of its life, brings them to the fore and addresses our current disputes in their light.
The Provost of St Mary’s Cathedral, Glasgow has announced local plans to mark the Lambeth Conference.
Read An Announcement.
The plans include having the Primate of Canada as guest preacher on the morning of Sunday 13 July. And another is:
… Finally, it seems to me to be desirable to have someone at the end of the conference to come and preach to us. But who would the best person to have be? After all, all the bishops of Communion will be busy with Rowan Williams in Canterbury at the Conference. Well, all bar one. I’m delighted to announce that the Rt Rev Gene Robinson, the Bishop of New Hampshire has agreed to come and celebrate the Eucharist and to preach the gospel on 3 August 2008 at 1030 here in St Mary’s.
The Bishop of New Hampshire will also preach at St. Mary’s, Putney in London on Sunday July 13 at 6 p.m.
The 2008 meeting of the General Synod of the Scottish Episcopal Church had its third, and final, day of business today.
Reports on today’s business on the Church’s website.
The 2008 meeting of the General Synod of the Scottish Episcopal Church had its second day of business today.
Reports on today’s business on the Church’s website.
General Synod 2008 - Friday 13 June
Verbal reports (about five minutes each) on the morning and afternoon sessions
Synod 2008 Audio Update - 12pm 13 June 2008
Synod 2008 Audio Update - 5pm 13 June 2008
[updated Saturday morning to reflect correction of report title on SEC website]
Kelvin Holdsworth, Provost of St Mary’s Cathedral, Glasgow, and a member of synod, is blogging from the floor of synod.
The 2008 meeting of the General Synod of the Scottish Episcopal Church opened today. The afternoon session included a debate on the Anglican Covenant. The main motion (number 3) before synod was
That this Synod affirm an ‘in principle’ commitment to the Covenant process at this time (without committing itself to the details of any text).
This was amended to
That this Synod affirm an ‘in principle’ commitment to continue to participate actively in discussions regarding the future shape of the Anglican Communion at this time (without necessarily committing itself to the concept of a convenant).
The amended motion was carried (65 votes for; 56 against).
There are a number of reports on the day’s business on the Church’s website.
General Synod 2008 - Thursday 12 June - contains the text of the Primus’s charge to the synod
General Synod 2008 - Thursday 12 June - day’s proceedings
The Scottish Episcopal Church is holding the annual meeting of its General Synod from Thursday to Saturday this week (12 to 14 June) in Edinburgh.
There are several items on the Church’s website about the meeting.
For an overview of the synod’s activities see here.
On Thursday afternoon the synod will debate these three motions on the proposed Anglican Covenant.
Motion 3: That this Synod affirm an ‘in principle’ commitment to the Covenant process at this time (without committing itself to the details of any text).
Motion 4: That this Synod ask the Faith and Order Board to respond to the ‘three questions’ in the letter from the Joint Standing Committee, incorporating this Synod’s response to Question 1.
Motion 5: That this Synod:
a) note the St Andrew’s draft Covenant, and ask dioceses to discuss it and submit comments to the Faith and Order Board by 31 December 2008;
b) ask the Faith and Order Board to prepare a response to the Anglican Communion on the draft Covenant, taking due cognisance of the views of this Synod and of dioceses.
The three questions referred to in motion 4 are:
1. Is the Province able to give an “in principle” commitment to the Covenant process at this time (without committing itself to the details of any text)?
2. Is it possible to give some indication of any synodical process which would have to be undertaken in order to adopt the Covenant in the fullness of time?
3. In considering the St Andrew’s Draft for an Anglican Covenant, are there any elements which would need extensive change in order to make the process of synodical adoption viable?
For links to the St Andrew’s draft and related documents see here.