Updated twice on Tuesday evening
The soap opera continues.
Bosco Peters has written Rethinking marriage? He concludes this way:
…By the 1928 marriage rite, wives obeying their husband had gone, and with it the biblical submit-and-subject wording. In only one prayer was the allusion retained that in marriage “is signified and represented the spiritual marriage and unity betwixt Christ and his Church”. [In the CofE Common Worship rite that becomes, “they shall be united with one another in heart, body and mind, as Christ is united with his bride, the Church” or “they shall be united in that love as Christ is united with his Church”].
Because the union of Christ and His church is an unbreakable union, Marriage-is-like-Christ-and-His-church imagery comes together with marriage-is-indissoluble. Furthermore inevitably with the inequality of Christ and His Church, this image comes with an inequality between husband and wife, and a distinction of their roles.
New Zealand Anglicanism shifted from a firmly-held “marriage cannot be dissolved” to “a couple when getting married should intend to stay together”. ALL references to Marriage-is-like-Christ-and-His-church imagery were completely removed from the three different rites available for getting married in the 1989 New Zealand Prayer Book. Even the Church of England’s own Common Worship rite has removed all but the tiniest single vestigial allusion (quoted above) to what was clearly once a dominant biblical paradigm for marriage.
What once again is clear when those who say the debates are not sourced in prejudice about homosexuality, but are about integrity to scripture and tradition, is that whilst a sea change has occurred in the understanding of marriage, they have only begun to register an issue when the direction heads towards committed same-sex couples.
In the discussion about whether gender difference is essential to marriage it is clear where the inner logic of the trajectory of Christian marriage changes leads, and that the Church of England bishops’ statement is on the wrong side of that trajectory.
Andrew Goddard has written an article in two long parts for Fulcrum:
The divisions within the Church of England and the multiple challenges it faces in the light of the advent of same-sex marriage have become even clearer and more serious in the weeks since the House of Bishops Pastoral Guidance. In what follows I explore three areas where the bishops have been criticised and offer a defence of their stance…
This second part turns to highlight three areas of ambiguitiy, unclarity or inconsistency before concluding with some thoughts on the challenges we now face…
He concludes with this:
…One reason that further practical guidance is unlikely from the House of Bishops is that some of its members do not personally believe that the church’s doctrine of marriage as being a union of a man and a woman is true and something which “most benefits society” (para 8). Others, although personally convinced of such a view, are concerned about the implications – in church and wider society – of following that commitment through in church teaching and practice. Those concerns will have been deepened by the strength of criticism they have faced for upholding the teaching and following it through even to the extent they have done.
The sad reality is that a house divided against itself cannot stand. Although it is reported that only one bishop voted against the guidance, it is also being claimed that a significant number, even a majority, are not personally happy with it. The reactions to the guidance make clear just how extensive the divisions are in the wider church and thus how difficult the environment for the facilitated conversations is going to be. They also perhaps highlight two areas where the conversations need to focus their attention but which were largely unaddressed by the Pilling Report:
(1) What doctrine of marriage should the Church have and how should it then bear faithful witness to that in ordering its own life and in mission in a wider society which recognises same-sex marriage? and
(2) What is to be done, what new church structures may be needed, so that those who find themselves unable to accept the conclusions on the doctrine of marriage and its practical implications can faithfully bear witness to their understanding of marriage without undermining the mind of the majority or condemning the Church of England to continuing destructive conflict over this issue?
Giles Fraser has written Gay clergy marriages: the final chapter of the Anglican Communion fiction.
…All this means that the bishops won’t be able to do a damn thing about their clergy having same-sex marriages. As the bishop of Buckingham explained: “If a member of the clergy wants to marry, I may like or not like the match, but I have no legal power to stop them marrying.” And when this happens, the toys will be thrown from many a Nigerian church pram. The fiction that is the Anglican Communion will be over and we can go back to being the Church of England, rather than the local arm of the empire at prayer. And thank God for that.
Peter Ould has published CDM or EJM? in which an anonymous correspondent who has “considerable experience in the exercising of the Clergy Discipline Measure and the processes before it and who has a firm founding in Ecclesiastical Law ” writes that:
…There can be no doubt that for a member of the clergy to commit matrimony in a civil register office with another person of the same sex, would be both perfectly legal according to the new Act of Parliament, and conduct unbecoming a clerk in holy orders so far as the Church of England is concerned. That Act of Parliament acknowledges that the law of the Church diverges from that of the state in such matters, and expressly permits the Church to act independently where marriage discipline is concerned. Even if Church legislation directly contradicts the law of Parliament, the Act expressly allows for this.
The House of Bishops has expressly stated that it will not allow the clergy to enter into same-sex marriages. This statement forms part of the discipline of the Church, since the House of Bishops is the teaching authority for the Church, and its members administer the CDM. All of the clergy in office have signed the Declaration of Assent and have taken an oath of canonical obedience. The latter commits them to obeying the canon law of the Church of England, including the lawful directions of their bishop where he has authority to do so.
There can therefore be no doubt that a CDM tribunal will rule that a same-sex marriage by one of the clergy constitutes conduct unbecoming, just as surely as if the minister concerned had committed adultery or some other act of immorality of a sexual nature. This is not a matter of doctrine but of morality…
But do read the whole article.
Andrew Symes of Anglican Mainstream has written for the American Anglican Council: Gay marriage and the Church’s response
…But also among those holding to a conservative position there are divisions. Should Christian sexual ethics be explained outside the community of faith? Should Anglicans protest against gay marriage outside registry offices, or the teaching of homosexual practice in schools? Could it ever be right (even if not canonically appropriate) to refuse sacraments to those who have entered a same sex marriage against pastoral advice? Should people with same sex attraction be enabled to seek skilled help to change if they so wish? What about the future of the Church – would it be a good thing to participate in facilitated conversations? Are there any circumstances in which it might be the best thing to form a separate Anglican administration, either linked to the Church of England or not? Is GAFCON the solution? All of these questions separate the confessing C of E Anglicans…