As an alternative to the official studies being looked at by Synod members this afternoon OneBodyOneFaith offer their own case studies, this time involving bishops.
1. Chris is a bishop in a mainly rural Northern diocese. He realised he was gay in his teens, when others were becoming keen on girls and he wasn’t. He never said anything to anybody, and has never had more than close friendships with those men whom he has taken a fancy to. It seems to him that it would be impossible for him to come out now, after so many years, for two main reasons: although he has never lied about his sexuality (in fact he has never said anything at all to colleagues or in job interviews), he feels his reputation as an honest and caring bishop, in a part of the country where straight-talking people seem to him likely to become more wary if they knew he was gay, would be felled at a stroke if he spoke up now. And he is the only child of his elderly and frail mother, whom he believes would be utterly shattered by such a revelation.
Chris supported the House of Bishops Report because he believes strongly in the collective responsibility of the bishops, and, to be completely honest, because ‘no change’ means that he does not have to make any decision about whether to come out at this point.
2. Daniel is a young, single bishop. He thinks he may be bisexual, as he has found himself in close relationships with women and men, though he has only had sex with one woman: he thought he might marry her but it didn’t work out. He has great sympathy with those campaigning for LGBTI inclusion, but dare not come out for fear that his colleagues will think less of him – especially his Archbishop, who does not know anything of his past relationships. He is troubled that the Report makes no mention at all of BTI people – but did not raise this in the brief discussion that was allowed.
Daniel supported the House of Bishops Report as a way of bolstering his own membership of the College of Bishops, which he hopes will enhance his credibility in future discussions. He feels uncomfortable that he is not ready to be the one to speak up against what he considers a weak and rather cowardly report, focusing on the difficulties for the bishops themselves.
3. Jerome is an evangelical bishop. His roots were in the conservative wing, but since his daughter-in-law’s brother came out as gay he has been less convinced that their approach is the right one in the sight of God. He can now see that scripture can be interpreted in more than one way, but still cannot work out how to get ‘past’ the prohibitions in Leviticus and Romans. He carries a great deal of weight in evangelical circles, and is keenly aware of the consequences if he were to declare a change of mind. Others would feel betrayed by him, and he would damage some people’s faith in Christ: a risk he is not prepared to take.
Jerome supported the House of Bishops Report because, although flawed, it represents the best way forward for evangelicals at the moment, and he sincerely hopes it will not distract from the wider mission of the church.
4. Dawn, with her female episcopal colleagues, is new to the College of Bishops. She is still learning the ropes of how things work – or don’t – in practice, and is puzzled and frustrated by how little time there is for real discussion and listening. She is married to a man, and has always seen marriage as a gift from God to be treasured. She would love to whole-heartedly support extending that to couples of the same sex, but is not convinced of the scriptural support for that and therefore could not commend it to the people she serves in her diocese. A large part of her hopes that in time she will be so convinced. She is also very conscious of the tension between feeling a responsibility, as a woman, to support other oppressed groups, and needing to ‘join in’ with the current culture in order to be taken seriously.
Dawn was not happy with the Report but supported it as the best compromise that could be rushed through.
5. Findlay (married, 3 teenage children) is aware of a number of gay and lesbian clergy in his diocese, some of whom are in partnerships, and he does his best to support them discretely. He is deeply troubled by the seeming inability of the House of Bishops as a body to act graciously and purposefully towards such people in such relationships. His diocese is perceived as more ‘liberal’ than some, but he has received considerable correspondence urging him to hold the line on marriage ‘as God has defined it’. Some of the letters have been fierce, unpleasant and have threatened his soul with damnation, but he knows that each writer is trying to be faithful and so tries to hold them in his prayers as compassionately as he can. But he wonders what to do with his considerable anger. He is also concerned not to impose his suggestions for progress towards full inclusion of LGBTI people as a white, straight man.
Findlay supported the Report with a heavy heart and after speaking up against its paucity and flawed logic – how can the mean-spirited tone of such a report invite and expect a change of tone across the church?
1 CommentWe are pleased to publish this article from The Revd Dr Jennifer Strawbridge.
The Bishops’ Report and Scripture: A Missed Opportunity
Jennifer Strawbridge (Associate Professor of New Testament Studies & Caird Fellow in Theology, University of Oxford)
Proof-texting of Scripture is all too common in discussions of human sexuality, but its theological worth is rather limited. The more so, when it is done incorrectly. This is not what the recent publication by the House of Bishops – Marriage and Same Sex Relationships after the Shared Conversations – has done. In fact, this document makes explicit reference to Scripture only 5 times across its 19 pages of text. However, one of the Pauline passages used to introduce this report is based on an unfortunate misunderstanding of the Apostle. While this misunderstanding does not ultimately affect the content of the report, it does cast a shadow over what follows and represents a missed opportunity for how Scripture can be engaged in such conversations.
The first paragraph of the report states, “As St Paul writes, ‘I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me…’ (Galatians 2.19ff). For St Paul that meant setting aside even the wonderful privilege of Jewish identity and giving priority to the cross and resurrection of Christ. It is in this light that the Church of England has to consider the difficulties over human sexuality that have been a source of tension and division for many years.”
What this introduction misunderstands and misses is twofold. Firstly, in both his letters and in the Acts of the Apostles, Paul is a Jew and identifies clearly as a Jew in the present tense. To state that Paul is “setting aside” his “Jewish identity” misunderstands Paul. Second, such misunderstanding in the very first paragraph means the report misses the nuance of Paul’s writings and the reality that he too is grappling with “tension and division” both within his communities and in terms of his own identity. To recognise such a nuance would make clear that questions of identity are not as simple as this report’s introduction suggests and that identity with Christ is not as simple as “setting aside” one’s identity at birth (which itself is a loaded and potentially harmful assumption in a report on sexuality and identity).
In Philippians 3.4-6, therefore, Paul writes that in terms of confidence “in the flesh”, he has more for he is: “a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews.” Even if these “gains” are now regarded by Paul “as loss because of Christ” (Phil 3.7) and as “rubbish” (3.8), Paul’s Jewish identity is not solely in his past. This is made clearer in Romans 11.1 where Paul states in his defence of God’s promises that “I myself am an Israelite, a descendent of Abraham, a member of the tribe of Benjamin.” Paul’s testimony before the tribunal in Acts 21 is even more direct, demonstrating unambiguously what the Evangelist thinks of Paul’s identity. Paul begins his defence with the words, “I am a Jew” and then repeats this same claim “in the Hebrew language” in Acts 22 (“I am a Jew”) after which he immediately recounts in the past tense that he previously “persecuted this Way”. Moreover, returning to his letters, Paul counters Corinthian boasting with his own in 2 Corinthians 11.22: “Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. Are they ministers of Christ? … I am a better one.”
And here we encounter first-hand the tension in Paul’s identity. Paul is still a Hebrew, an Israelite, a descendant of Abraham, in other words, he is a Jew. But he is also a minister of Christ; he is also one who suffers for the sake of the gospel. Paul’s identity is inextricably wrapped up in both.
Furthermore, such tensions can be perceived not only in Paul’s own identity, but also in how he understands the spread of his gospel. Paul over and over again, as “apostle to the Gentiles”, gives priority to the Jews even though he is clear many of them do not recognise Christ as Messiah. In Romans 1.16, he observes that the gospel is “the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.” And in Romans 2.9-10, Paul writes that God’s judgement and God’s glory fall on “the Jew first and also the Greek” for “God shows no partiality.” In fact, “both Jews and Greeks, are under the power of sin” (Rom 3.9), “for there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to those who call on him” (Rom 10.12). This, of course, doesn’t mean that nothing happened to Paul on the road to Damascus (Acts 26) or when Christ is revealed to him (1 Cor 15.8; Gal 1.15-17). Neither does it mean that Paul’s language about Jew and Gentile leads to a vision of humanity as “one overcooked stew where all the ingredients taste the same” as Beverly Gaventa clarifies. For “Paul recognizes distinct histories of Jews and Gentiles” (Gaventa 2014, 103). But noting only the division in Paul’s life, as the start of the Bishops’ Report does, is a problem and misses the nuance and the gift of Paul’s wrestling with identity. Paul clearly remains a Jew. Paul clearly identifies himself as Jewish. But Paul has also reconceived who the people of God are after his encounter with the risen Lord. And this is the dimension of Paul’s identity struggles which might be fruitfully engaged by the Bishops’ Report.
Paul’s own words preclude the simple statement that he has set aside his Jewish identity for Christ. Rather, we must see that Paul is trying very hard (and we must acknowledge that he is not always consistent across his letters) to hold together his Jewish identity with the reality that he has, indeed, “been crucified with Christ” and Christ now lives in and defines his life. This tension leads to questions that dominate the Pauline writings: how then do Jew and Gentile relate? What happens to the Law? Does this mean God has broken God’s promises with Israel? And most importantly for this Report: How does Paul hold together the tension that one dies “to the law through the body of Christ” (Rom 7.4) while at the same time claiming in almost the same breath that “the law is holy, and the commandment is holy and just and good” (Rom 7.12)? How can Paul identify himself both by Christ’s death and resurrection (Rom 6.5; Phil 3.10-11) and as a Hebrew, Israelite, and Jew?
This grappling with understanding of law and of identity that we find clearly in Paul’s letters is evident throughout the Bishops’ Report, phrased explicitly in the stated framework: “Interpreting the existing law and guidance to permit maximum freedom within it, without changes to the law, or the doctrine of the Church” (§1.22). However, by beginning with a misunderstanding of Paul and his identity, this report misses a great opportunity to draw on Paul’s own struggles in a document that is clearly trying to balance both the obvious and the not-so-evident struggles within our Church. Instead, this report has given us a new scriptural text to add to the ever-growing list of those proof-texted, intentionally or not, for the purposes of debate concerning human sexuality. More significantly, the Bishops’ Report divides doctrine from pastoral practice and misses both the chance to wrestle with the “tension and division” inherent in Paul’s mission and the opportunity to ground a statement on human sexuality in theology and more than that, in the depths of holy Scripture.
1 CommentUpdated during the day and on Thursday
See here for the debate on the Bishops’ report.
Late on Tuesday, Synod agreed to changes to Wednesday’s agenda to allow more time for the debate on the Bishops’ report on Marriage and Same Sex Relationships. This will now start at 4.45 pm (instead of 5.30 pm) with the same finishing time of 7.00 pm.
Order paper for the morning session
Order paper for the afternoon session
OneBodyOneFaith have published the case studies to be used in the private group work that Synod members are invited to attend: Church of England Synod – GS2055 case studies.
Before lunch the Bishops of Norwich and Willesden gave presentations in anticipation of the afternoon’s business. The full text of the presentations are available:
The Bishop of Norwich
The Bishop of Willesden
Official press releases
New See to support multi-cultural communities in Leicestershire
General Synod calls on Government to lower maximum stake for Fixed Odds Betting Terminals
Presentations from the Bishop of Norwich and the Bishop of Willesden
Official summary of the day’s business: General Synod February Group of Sessions 2017: Wednesday
Press reports
Zachary Guiliano The Living Church Synod Attracts Protests
14 CommentsWomen and the Church (WATCH) launched its annual report on “Developments in Women’s Ministry 2016” at a fringe event at the General Synod today.
Read the report by clicking HERE.
From the press release:
Speaking at the event the newly elected Chair of WATCH, Revd. Canon Emma Percy said “The WATCH report clearly shows that whilst much has been achieved there is still a significant way to travel before women have any degree of equality in the church.
Yes we have women priests and bishops but recent appointments have shown that there continues to be a high disparity between the opportunity and prospects of male and female clergy.
From the latest available figures whilst roughly equal numbers of men and women are ordained, only 27% are currently vicars or in more senior roles.
Women continue to be under-represented at senior levels within dioceses with 13 dioceses having no ex-officio women in Bishop’s senior staff and a further 22 that only have one women.
In 2016, ten people were made bishops but only three of these were women and sadly not one of them was appointed to be a Diocesan Bishop.
Today we publish a table showing the percentage of women in incumbent level appointments by diocese. With an average of only 24% of women incumbents across all the dioceses, many fall well short even of this low percentage.
5 CommentsThere are two new publications in anticipation of tomorrow’s debate on the Bishops’ report on sexuality.
1. This Open Letter from Open Evangelicals to the Evangelical Group on General Synod has been published today.
On February 2nd 2017 five “open evangelical” members of EGGS (the Evangelical Group on General Synod) wrote to the whole EGGS membership, urging them to reflect and repent on three core issues relating to the “sexuality debate”.
They also asked three key questions which they felt the evangelical community needed to respond to.
Other evangelicals on Synod had also wished to sign the letter, but were unable to as they had not felt able to become members of EGGS due to its hard line on certain issues. It was therefore released for open signature by all evangelicals following the meeting.
The three questions are:
2. OneBodyOneFaith (formerly the Lesbian and Gay Christian Movement) have published A time to build in which they seek
Updated during the day and on Wednesday
The following private member’s motion, proposed by Stephen Trott, was defeated.
That this Synod, noting the Registration of Marriages Regulations 2015 and the growing burden and complexity of the legal requirements imposed on members of the clergy who conduct weddings in the Church of England, invite the Archbishops’ Council to bring forward draft legislation to replace ecclesiastical preliminaries to marriage by universal civil preliminaries, such as those which have been in operation in Scotland since 1977, when banns were replaced by a Marriage Schedule issued by the civil registrar.
Voting was by houses, and the motion was lost in all three.
| for | against | abstentions | |
| bishops | 10 | 16 | 0 |
| clergy | 74 | 87 | 0 |
| laity | 79 | 81 | 7 |
Official press release on this debate: General Synod votes to retain marriage banns
Most of the day was devoted to legislation.
Official summary of the day’s business: General Synod February group of sessions 2017: Tuesday
Archbishop of York General Synod Farewell to Sir Andreas Whittam Smith
Press reports
Zachary Guiliano The Living Church No Ban on Banns
A Sleepy Session
Harriet Sherwood The Guardian ‘We must discriminate’: pre-wedding passport checks cause stress, say clergy
Olivia Rudgard The Telegraph Church keeps medieval marriage banns to attract young worshippers
1 CommentUpdated during the day and on Tuesday
The General Synod of the Church of England is meeting in London from Monday 13 to Thursday 16 February. Links to the agenda and papers are here and here.
Order paper for Monday’s business
The final item of business on Monday is Questions. The questions and answers have been published in advance here and Synod will move directly to supplementary questions and answers when it gets to this item of business, which will be at about 5.30 pm.
Harriet Sherwood of The Guardian has been looking at the answer to question 36: C of E warns of ‘corrupting pressures of politics’ in response to Trump fears.
Olivia Rudgard of The Telegraph looks ahead to an item scheduled for Tuesday: Church of England ministers could work beyond the age of 70 to ease recruitment crisis.
Monday’s session starts at 3.00 pm from when there will be a live video stream of the proceedings.
Business included:
Synod agreed to include a Saturday in future dates (from 2018) for its February meetings in London. This will not result in longer meetings, but they will start later in the week.
This motion, marking the 500the anniversary of The Reformation, was passed:
That this Synod, in the context of the 500th anniversary of the beginning of the European Reformation and the Church of England’s understanding of the doctrine of justification as expressed in our historic formularies:
(a) give thanks to God for the rich spiritual blessings that the Reformation brought to the Church of England;
(b) welcome signs of convergence between the churches on the doctrine of salvation, noting Resolution 16.17 of the Anglican Consultative Council in 2016 regarding the Joint Declaration on the Doctrine of Justification and its relation to the Helsinski Report and ARCIC II’s Salvation and the Church; and
(c) commend initiatives in this anniversary year to foster mutual understanding and reconciliation between churches, for the sake of our deeper renewal in the grace of God and our ability to share the gospel of salvation with all the world.
[Press release: General Synod hails reconciliation as Christians mark 500th anniversary of the Reformation]
The Archbishop of Canterbury gave this presidential address.
Official summary of the day’s business: General Synod February group of sessions 2017: Monday
Press reports
Harriet Sherwood The Guardian Archbishop of Canterbury suggests Brexit ‘in fascist tradition’
Harry Farley Christian Today Trump, Brexit And Fascism Leave UK ‘Savagely Divided’ – Archbishop Of Canterbury
Zachary Guiliano The Living Church Rumbling and Remembering
Patrick Foster The Telegraph Donald Trump is part of a ‘fascist tradition of politics’, says Archbishop
Tom Embury-Dennis Independent Archbishop of Canterbury Justin Welby links Donald Trump and Brexit to fascism
6 CommentsSimon Butler ViaMedia.News The Anti-Testimony (on reading the House of Bishops’ Report)
Giles Fraser The Guardian The church’s strategy on protecting the child is designed to protect itself
Ysenda Maxtone Graham The Spectator The slow, strange race to be the next Bishop of London
Erin Clark a funny thing happened on the way to decorum the duchess be with you
Jem Bloomfield quiteirregular Vada the Omi: On the Polari Evensong
Tim Thorlby Church Times Open up the doors and let the people come in
Emma Percy WATCH What we might learn from the business world about equality and diversity
6 CommentsUpdated Tuesday evening
Setting God’s People Free (GS 2056) is a report from the Archbishops’ Council to be debated at General Synod on the morning of Thursday 16 February. There is a brief summary on the Renewal & Reform pages of the Church of England website. The report aims to generate more active engagement by lay churchpeople.
There was a press release when the report was published, which we reported here.
To this can now be added these press reports
Hattie Williams Church Times New report calls for shift in attitude towards laity
Harry Farley Christian Today Clergy V Laity ‘Power Struggle’ Is Blocking Church Growth, Synod Told
and these comments/reviews
Jonathan Clatworthy Modern Church Setting God’s people free to do what they are told (follow the link at the end for the full report)
David Keen Opinionated Vicar ‘Setting God’s People Free’ – ministry on the other 6 days of the week, and who does it
Will Briggs Journeyman Review: Setting God’s People Free – A Report from the Archbishops’ Council.
Updates
Two from the CofE’s Renewal and Reform Facebook page
Andrew Nunn Why we should value the true treasures of the Church
Paul Cartwright ‘I Come to do Your will’
[The Andrew Nunn piece was included in our most recent Opinion roundup]
and an audio recording of an interview with Canon Mark Russell (who will be proposing the motion at Synod on behalf of the Archbishops’ Council): Why change is needed for Church growth
7 CommentsDavid Monteith, Dean of Leicester, On Not Taking Note and Dreaming Dreams
Andrew Nunn, Dean of Southwark, Why we should value the true treasures of the Church
Archdruid Eileen Beaker Folk of Husborne Crawley The Church of St Julian and St Sandy
Andrew Lightbown Theore0 ‘Good news!’ ‘Andrew there is no good news.’
Dear Bishops (an open letter suggesting you withdraw your report)
Helen King So, what was the point of all that?
Jeremy Pemberton From the Choir Stalls Anglican Alternative Facts
Savi Hensman Ekklesia Sexuality, gender and disrespect for scripture
Letters to the Church Magazine: February 2017
33 CommentsChannel 4 News reported yesterday on allegations of abuse at the Iwerne Trust: Archbishop admits Church ‘failed terribly’ over abuse revelations
The Church of England has tonight apologised unreservedly after a Channel 4 News investigation revealed that a prominent Anglican evangelical and former colleague of the Archbishop of Canterbury is alleged to have severely assaulted boys and young men for decades…
Other news reports include:
Patrick Foster, Nicola Harley, and Lydia Willgress The Telegraph Archbishop of Canterbury issues ‘unreserved and unequivocal’ apology after links to ‘child abuser’ emerge
‘I could feel the blood spattering on my legs’: Victims tell of ‘horrific’ beatings at hands of Archbishop’s friend
Samuel Osborne The Independent Archbishop of Canterbury Justin Welby issues apology over Church of England links to ‘child abuser’
Kevin Rawlinson and Harriet Sherwood The Guardian Church ‘could have done more’ over John Smyth abuse claims
The Archbishop has issued this statement in response to the Channel 4 News report.
“The Archbishop of Canterbury was a Dormitory Officer at Iwerne holiday camp in the late 1970s, where boys from public schools learnt to develop life as Christians. The role was to be a mentor to the boys, as was that of his now wife at a similar camp for girls.
John Smyth was one of the main leaders at the camp and although the Archbishop worked with him, he was not part of the inner circle of friends; no one discussed allegations of abuse by John Smyth with him. The Archbishop left England to work in Paris for an oil company in 1978, where he remained for five years. He began training for ordination in 1989.
The Archbishop knew Mr Smyth had moved overseas but, apart from the occasional card, did not maintain contact with him.
In August 2013 the Bishop of Ely wrote to the Bishop of Cape Town, informing him of concerns expressed to his Diocese Safeguarding Adviser about Mr Smyth from an alleged survivor. The British Police had been notified. The Archbishop’s Chaplain at the time was forwarded this letter, and subsequently showed it to the Archbishop for information only.
The Archbishop has repeatedly said that he believes that the safeguarding of children and vulnerable adults should be a principle priority in all parts of the Church, and that any failings in this area must be immediately reported to the police.
The Archbishop is on the record as saying that survivors must come first, not the Church’s own interests. This applies regardless of how important, distinguished or well-known the perpetrator is.”
There is also a statement from the Church of England’s National Safeguarding Adviser.
72 Comments“The violent abuse of young men between 1978-82, as outlined in the Channel 4 programme, should never have happened and we utterly condemn this behaviour and abuse of power and trust. The report into these horrific activities, drawn up by those linked with the Iwerne Trust, a non-denominational Christian charity, should have been forwarded to the police at the time. When the Church of England was alerted by a survivor, through the diocese of Ely in 2013, the police were immediately informed as was the Anglican Church in South Africa where Mr Smyth was then living. The national safeguarding officer, which was a part time post, was informed and helped find support for the survivors. Clearly more could have been done at the time to look further into the case. We now have a dedicated central team made up of six full time posts – we will be reviewing all files making further enquiries as necessary. We echo the Archbishop’s unreserved and unequivocal apology to all the survivors and are committed to listen to anyone who comes forward and we would urge anyone with any further information to report it to the police “
Paul Bayes, the Bishop of Liverpool has written a reflection on the ministry of bishops for Via Media.News.
“The weak bishops.” “The lying bishops.” “The bastard bishops.” “I wouldn’t trust them as far as I can spit.” “The only way they’ll give a straight-line response is if you ask them to design a corkscrew.”
A few months ago on this site I wrote a piece which spoke of the need for people to express their anger if they were angry. I have seen all the phrases above on social media in the past few days, and I am glad of them, though I am not a masochist and I do not enjoy them. I am particularly grateful to the people who have contacted me directly to express their emotion and to make their points about the recent bishops’ statement.
For some, the sense of betrayal is particularly acute when applied to people like me, who have spoken of the need for change in the Church. Where was I? What happened to my voice? How could I have been so weak as to stand with this document? …
Do read it all.
14 Commentsnews reports
Hattie Williams Church Times No change on marriage in view as Bishops pledge to update sexuality guidance
Harriet Sherwood The Guardian C of E bishops refuse to change stance on gay marriage
BBC Same-sex marriage: Church of England ‘should not change stance’
Ekklesia Disappointment at bishops’ report on same-sex marriage
Henry Bodkin The Telegraph Church of England bishops reject lifting opposition to same-sex marriage
Harry Farley Christian Today Church Of England Refuses To Budge On Gay Marriage
blogs
Miranda Threlfall-Holmes Sex and the bishops
Lucy Gorman Synod Scoop I trusted because what else was I to do?
Rachel Mann More Dust: Personal Response to the Statement on Sexuality
Archdruid Eileen Beaker Folk of Husborne Crawley Beaker Conversations on Sexuality
Andrew Lightbown Theore0 Bishops, sexuality & marriage
Philip Blackledge frpip The old order. The C of E, LGBT, and holding on.
Marcus Green Salvation Songs glasses
Ian Paul Psephizo Where are the bishops leading on the sexuality debate?
Michael Sadgrove Woolgathering in North East England The Bishops’ Report on Same-Sex Relationships
Richard Peers Quodcumque Thoughts on the Holocaust Memorial Day Statement from the House of Bishops: becoming truth tellers
other comment
Paul Bayes Dioces of Liverpool Bishop Paul urges us to read the Marriage and Same Sex relationships document carefully and prayerfully
David Walker Diocese of Manchester Synod report on sexuality
Ruth Gledhill Christian Today The Church Of England And Gays: A Brave Attempt To Walk The Biblical Line
India Sturgis The Telegraph ‘Finding out my priest husband was gay was devastating. It was a death’
Martin Seeley East Anglian Daily Times Bishop Martin: Why is the Church agonising over homosexuality?
Michael Nazir-Ali Anglican Ink Statement on the Church of England’s Bishops’ Statement on Gay Marriage
Susie Leafe Anglican Ink Reform press statement in response to Bishops’ gay marriage document
GAFCON UK The Bishops’ Report on Marriage and Same Sex Relationships: a response from GAFCON UK
Tim Dieppe Christian Concern Bishops uphold teaching on marriage
Jayne Ozanne Premier Christianity The House of Bishops’ statement on sexuality is unbelievable, unacceptable and ungodly
Ed Shaw Premier Christianity Why we should celebrate today’s reaffirmation of traditional marriage from the House of Bishops
Christina Beardsley Changing Attitude It’s a (Church of England) lock out
30 CommentsMiranda Threlfall-Holmes Baptising Aliens
Church Times leader comment God on Monday
[refers to Setting God’s People Free and Clergy wellbeing]
Andrew Brown The Guardian When faiths collide, the first victims are always the moderates
Kelvin Holdsworth Thurible How to change the Church of England – quick recap
Giles Fraser The Guardian Church language may be hard. But God must transcend words
Phil Groves Living Reconciliation Torture Works, but Love Conquers
2 CommentsThe House of Bishops has released Marriage and Same Sex Relationships after the Shared Conversations (GS 2055). It was the main item at this morning’s pre-General Synod press conference and there is this press release, copied below.
[There is a very brief mention of other topics to be discussed at General Synod in the press release. I have updated my list of online papers to include the remaining papers, published today.]
General Synod Press Conference
27 January 2017
The Church of England’s law and guidance on marriage should be interpreted to provide “maximum freedom” for gay and lesbian people without changing the Church’s doctrine of marriage itself, bishops are recommending.
A report from the House of Bishops to be discussed by the Church’s General Synod next month upholds the teaching, recognised by canon law, that marriage is the lifelong union of one man and one woman.
But it also concludes that the current advice on pastoral provision for same-sex couples – which allows clergy to provide informal prayers for those marrying or forming a civil partnership – is not clear enough and should be revisited.
It also calls for a “fresh tone and culture of welcome and support” for lesbian and gay people and those attracted to people of the same sex throughout the Church of England.
The paper recommends that bishops prepare a substantial new teaching document on marriage and relationships to replace or expand upon documents drawn up in the 1990s.
And it calls for new guidance to be prepared about the kind of questions put to candidates for ordination – irrespective of their sexual orientation – about their lifestyle.
It also speaks of the need for the Church to repent of the homophobic attitudes it has sometimes failed to rebuke and affirm the need to stand against homophobia wherever and whenever it is to be found.
The report from the House of Bishops attempts to sum up the Church’s position after a two-year process of shared conversations on the subject of human sexuality, involving clergy and laity.
It acknowledges that it represents the consensus of opinion among the bishops rather than a unanimous view and sets out a process rather than attempting a final resolution.
The General Synod will discuss the paper in a “Take Note” debate on the afternoon of Wednesday February 15.
Members will have an opportunity to consider it in small groups immediately before the debate.
In a foreword to the document, the bishops explain: “We recognise our deficiencies and offer this paper with humility.
“We know that this report may prove challenging or difficult reading.
“We are confident, however, that the commitment that has been shown to listening to one another, not least through the Shared Conversations, in dioceses and in the General Synod, will have helped prepare us all as members of Synod to address together the challenges we face as a part of the One Holy, Catholic and Apostolic Church.
“We would ask for it to be read as a whole.”
Presenting the paper at a press conference this morning the Bishop of Norwich, the Rt Rev Graham James said:
“This isn’t the end of a process but we are somewhere in the middle of it.
“We are sharing where we have reached in order to be as transparent as possible, and open to other voices.
“We hope that the tone and register of this report will help to commend it, though we recognise it will be challenging reading for some.
“This is no last word on this subject. For there are very different views on same sex relationships within the Church, and within the House of Bishops, mainly based on different understandings of how to read scripture.”
The Bishop of Willesden, the Rt Rev Pete Broadbent, said: “The report will be the subject of a ‘take note’ debate. Such a debate is a neutral motion.
“It allows Synod to discuss the content and recommendations contained in the report, but a vote in favour of the motion does not commit the Synod to the acceptance of any matter in the report.
“The House of Bishops will listen carefully to the debate, and to any subsequent matters raised by members in correspondence, to inform their further work.”
The report is contained among papers circulated to members of the Church of England’s General Synod which meets in Westminster next month.
Other newly released papers include background papers ahead of debates on the reading of banns of marriage and fixed odds betting terminals.
Papers sent out in an earlier circulation last week included further updates on the process of simplification of Church regulations as well as material on the 500th anniversary of the Reformation and a background document on clergy risk assessment regulations which will be debated on Thursday February 16.
The General Synod will meet at the Assembly Hall, Church House, 27 Great Smith Street, Westminster, London from 3pm on Monday February 13 to 5.15pm on Thursday 16 February.
Notes to editors:
The full agenda and papers can be found here:
The comments from the Bishop of Norwich and Bishop of Willesden are below.
A Statement from the Bishop of Norwich:
When reports to the General Synod are launched at a press briefing they are often published at the end of a process and contain recommendations. This report on marriage and same sex relationships from the House of Bishops isn’t that sort of report. It describes where the bishops have reached in their reflections. It goes on to provide a framework identifying areas where we believe present advice, policies or practice need further consideration, and invites members of General Synod and the wider Church, to contribute. So this isn’t the end of a process but we are somewhere in the middle of it. We are sharing where we have reached in order to be as transparent as possible, and open to other voices.
We hope that the tone and register of this report will help to commend it, though we recognise it will be challenging reading for some. This is no last word on this subject. For there are very different views on same sex relationships within the Church, and within the House of Bishops, mainly based on different understandings of how to read scripture. The House is agreed, however, that our present teaching documents do not address some elements of the contemporary situation regarding marriage and relationships in our culture. I refer to the current teaching document on marriage, issued by the House of Bishops in 1999, and an earlier document on same sex relationships, Issues in Human Sexuality. Neither discusses nor even anticipates same sex marriage, a reminder of just how quickly things have changed. Issues, published in 1991, was written when Clause 28 of the Local Government Act 1988 was in force. It prohibited the promotion of homosexuality in schools and prevented local councils from spending money on lesbian and gay projects including anything which suggested support of what it called “pretended family relationships”. The temper of the time in which Issues was written was a very different one from ours. The later teaching document from 1999 simply assumes marriage is the union of one man with one woman. Hence, the House of Bishops believes it needs to commission a new teaching document which articulates such an understanding of marriage within a theology of relationships for our changed times. This report isn’t that document but it indicates why it is needed.
The House of Bishops believes that the Church of England’s teaching on marriage, which it holds in common with the Roman Catholic Church, the Orthodox Churches, and the majority of the churches of the Reformation, should continue to be expressed in the terms found in Canon B30, namely that “the Church of England affirms, according to our Lord’s teaching, that marriage is a union permanent and life-long, of one man with one woman…” But there is a great deal more than marriage alone to be considered in relation to same sex relationships. The report affirms the place of lesbian and gay people within the Church. Even in 1991 Issues in Human Sexuality said that those in same sex partnerships should be included within the life and fellowship of the Church. We reaffirm that gladly and decisively, recognising that for Christians our identity in Christ is primary, and of greater significance than gender, sexuality, age, nationality or any other characteristic. So no change in doctrine is proposed but it is often pastoral practice – how we treat people – which matters most. This means – as the report suggests – establishing across the Church of England a fresh tone and culture of welcome and support for lesbian and gay people, for those who experience same sex attraction, and for their families, and continuing to work toward mutual love and understanding on these issues across the Church. And so we speak in the report about re-examining the existing framework of our pastoral practice to permit maximum freedom within it. We recognise two areas in particular where advice in relation to the pastoral care and support of lesbian and gay people needs fresh thought.
At present clergy are advised that they may offer “informal prayer” to those registering civil partnerships or entering same sex marriage. The parameters of such pastoral support are unclear. The House proposes that there should be more guidance for clergy about appropriate pastoral provision for same sex couples.
The House of Bishops also believes present arrangements for asking ordinands and clergy about their relationships and lifestyle are not working well. It’s felt that there’s too much concentration on whether ordinands or clergy are in sexually active same sex relationships rather than framing questions about sexual morality within a much wider examination of the way in which all ordinands and clergy order their lives. The Church of England has always been suspicious of intrusive interrogation of its members, preferring to trust clergy and lay people in their Christian discipleship. However, all clergy are asked at their ordination whether they will fashion their lives “after the way of Christ”. We believe we should revisit how this is explored beforehand so that the same questions are addressed to all.
At the General Synod next month I will give an address exploring why we believe some of our formulations on pastoral practice do not now seem adequate. The Bishop of Willesden, as Vice Chair of the Bishops’ Reflection Group, will introduce some case studies which members of Synod will examine in groups so that we consider the lived experience of people within our Church. Later there will be a take note debate on the report. We hope that in the groups and in the debate much will be offered to the House of Bishops for its further work in this area. I will now pass over to the Bishop of Willesden who will speak about the process in the House of Bishops over the past few months, and the Synodical process which lies before us.
A statement on process from the Bishop of Willesden:
This report evolved though discussion, study and reflection at meetings of both the House of Bishops (the Bishops who are members of General Synod) and the College of Bishops (all the currently serving Bishops of the Church of England). The Reflections Group took the raw material from those discussions to produce the document that is going to Synod. Some of the most useful and fruitful reflection came from our own group work as we discussed real life case studies, and, as the Bishop of Norwich has indicated, we shall be offering group work based on similar case studies to members of General Synod in February. We anticipate that the groups will enable further good listening and thoughtful reflection across the Synod between people of a diversity of viewpoints.
The report will then be the subject of a “take note” debate. Such a debate is a neutral motion. It allows Synod to discuss the content and recommendations contained in the report, but a vote in favour of the motion does not commit the Synod to the acceptance of any matter in the report. The House of Bishops will listen carefully to the debate, and to any subsequent matters raised by members in correspondence, to inform their further work.
This may well include matters such as the teaching document and the guidance to clergy on pastoral provision.
42 CommentsKenneth Leech was a committed Christian Socialist, who drew on the historical precedents of the radical Anglo-Catholic tradition. As a priest and theologian, he was rooted in and resourced by a sacramental spirituality. A regular lecturer at Universities in the UK and the USA, he produced a range of books exploring theology and spirituality. They were practical, grounded in his work and ministry in the East End of London. Essentially, he was a theologian of the streets.
The Ken Leech Conference will be held on Saturday 20th May 2017 from 10 am to 4 pm at Liverpool Hope University. It has called by the Rt Revd Paul Bayes, the Bishop of Liverpool to celebrate Ken’s life and work, to encourage those who value Ken’s wisdom and insight, to introduce Ken to a new generation and to foster an ongoing commitment to a prophetic theology and spirituality.
Bishop Paul and Professor Gerald Pillay, Vice-Chancellor & Rector of Liverpool Hope University, will open the conference. Keynote speakers will include Terry Drummond, Revd Professor Alison Milbank and Fr George Guiver CR.
Booking and further information can be found here.
Bookings should be made via Eventbrite no later than 15 May 2017.
There are further details below the fold.
0 CommentsThe Bishop of Bristol, the Rt Revd Mike Hill, has announced that he will retire on 30 September 2017.
1 CommentKelvin Holdsworth marked Winnie the Pooh day with Prayer for the Day – Script 2.
Lynn Wray National Museums Liverpool LGBT artwork marks Saint Sebastian Feast day
Justin Welby Archbishop of Canterbury ‘It defies description’: Archbishop Justin on visiting Auschwitz
David Ison ViaMedia.News An Old Dirty Candle to Transform the Darkness…
4 CommentsIn conjunction with today’s release of General Synod papers (see my article below) the Church of England has issued the press release below.
Publication of General Synod papers
20 January 2017
The Church of England needs to undergo a major “culture shift” to mobilise lay members to spread the gospel in their everyday lives, a new report being presented to members of the General Synod argues.
The report, entitled “Setting God’s People Free”, calls for Christians to be equipped to live out their faith in every sphere – from the factory or office, to the gym or shop – to help increase numbers of Christians and their influence in all areas of life.
Laity and clergy should view themselves as equal partners in the task of evangelising the nation, it insists. The paper is a key element of the lay leadership strand of Renewal and Reform, an initiative from the Archbishops of Canterbury and York, to help grow the Church.
The report is among papers being circulated to members of the Church of England’s General Synod which meets in Westminster next month. The first circulation of papers also includes further updates on the process of simplification of Church regulations. There is also material on the 500th anniversary of the Reformation and a background paper on clergy risk assessment regulations which will be debated on Thursday February 16.
The first circulation of papers is available here.
A second circulation of papers will be published on Friday, January 27.
The synod timetable is available here.
The General Synod will meet at the Assembly Hall, Church House, 27 Great Smith Street, Westminster, London from 3pm on Monday, February 13 to 5.15pm on Thursday, 16 February.
Further information:
Mark Russell, Chief Executive of Church Army and member of Archbishops’ Council explains why a culture change is needed in the Church.
Fr Paul Cartwright, Parish Priest, St Peter the Apostle and St John the Baptist, Barnsley and General Synod Member writes on how he encourages his congregation to live out their faith in the world.
Renewal and Reform is the Church of England’s initiative to promote growth in the church in every community in England. The paper, Setting God’s People Free (part of the Lay Leadership strand) and the Simplification of Church regulations are part of Renewal and Reform. More information is here.
11 CommentsUpdated 27 January, 12 February
All the papers for next month’s meeting of the Church of England’s General Synod are now available online
The first batch of papers for next month’s meeting of the Church of England’s General Synod are now available online. The remaining papers will be issued on 27 January and I will add links when these become available.
zip file of all first circulation papers
zip file of all second circulation papers
zip file of all papers from both circulations
Papers in numerical order with a note of the day scheduled for their consideration
Synod meets from Monday 13 to Thursday 16 February 2017.
GS 2014B – Draft Mission and Pastoral etc. (Amendment) Measure [Tuesday]
GS 2014Z – Report by the Steering Committee
GS 2027A – Draft Legislative Reform Measure [Tuesday]
GS 2027Y – Report by the Revision Committee
GS 2029A – Draft Amending Canon No. 36 [Tuesday]
GS 2029AA – Draft Amending Canon No. 37
GS 2029Y – Report of the Revision Committee
GS 2030 – Draft Statute Law (Repeals) Measure [Tuesday]
GS 2030X – Explanatory Memorandum
GS 2031A – Draft Ecclesiastical Jurisdiction and Care of Churches Measure [Tuesday]
GS 2031Y – Report by the Steering Committee
[Consolidation, Destinations and Origins]
GS 2032A – Draft Pensions (Pre-consolidation) Measure [Tuesday]
GS 2032Y – Report by the Revision Committee
GS 2042 – Agenda
GS 2043 – Report by the Business Committee [Monday]
GS 2044 – Anniversary of the Reformation [Monday]
GS 2045A & GS 2045B – Preliminaries to Marriage [Tuesday]
GS 2046 – Draft Church Representation, Ecumenical and Minister Measure [Tuesday]
GS 2046X – Explanatory Memorandum
GS 2047 – Draft Amending Canon No. 38 [Tuesday]
GS 2047X – Explanatory Memorandum
GS 2048 – The Ecclesiastical Offices (Terms of Service) (Amendment) Regulations 2017 [Tuesday]
GS 2048X – Explanatory Memorandum
GS 2049 – The Church of England Pensions (Amendment) Regulations 2017 [Tuesday]
GS 2049X – Explanatory Memorandum
GS 2050 – The Safeguarding (Clergy Risk Assessment) Regulations 2016 [[Tuesday]
GS 2050X – Explanatory Memorandum
GS 2051 – Legal Officers (Annual Fees) Order 2016 [deemed business – Tuesday]
GS 2051X – Explanatory memorandum
GS 2052 – Creation of Suffragan See for the Diocese of Leicester [Wednesday]
GS 2053 – Appointment to the Archbishops’ Council [Wednesday]
GS 2054A & GS 2054B – Fixed Odds Betting Terminals: Reduction of Maximum Stake [Wednesday]
GS 2055 – Marriage and Same Sex Relationships after the Shared Conversations: A Report from the House of Bishops [Wednesday]
GS 2056 – Setting God’s People Free: Report from the Archbishops’ Council [Thursday]
GS 2057A & GS 2057B – Mission and Administration [contingency business]
Other papers
GS Misc 1148 – Central Stipends Authority Report
GS Misc 1149 – Diocese Commission Annual Report
GS Misc 1150 – Update on Renewal and Reform
GS Misc 1151 – Ecumenical Relations Report 2016
GS Misc 1152 – Simplification of Ecumenical Regulations
GS Misc 1153 – Report on the Archbishops’ Council’s Activities
GS Misc 1154 – House of Bishops Summary of Decisions
GS Misc 1155 – Holding Office under Common Tenure
GS Misc 1156 – Statement on the Reformation Anniversary
GS Misc 1157 – Simplification – the story so far