Continuing the soap opera, but broadening out a little from the bishops statement.
Savi Hensman Church of England faction urges punishment of partnered parishioners
David Pocklington Clergy, same-sex marriage and (quasi-) law
This is a good summary of recent discussion on the legal issues affecting CofE clergy who choose to enter a same-sex marriage.
Miranda Threlfall-Holmes Sex and Marriage
The controversial thing about same sex marriage – as distinct from same sex relationships, same sex civil partnerships, or even plain old same sex sex – is that if sex takes place within marriage, it isn’t sinful. Not all marriages (or other relationships) involve sex, of course. But it is the sex that is controversial.
Those who take an unhealthy interest in other people’s sexual sin have had a mantra – all sex outside of marriage is wrong. Marriage good, all other sex bad, is meant to be the rule. (Its a rule few people observe, but the point of this sort of rule is idealism rather than realism).
And that, of course, is why the idea of a couple of the same sex marrying each other, if you think gay relationships are always wrong, is a problem. Thats why the Church authorities – who argued vigorously against Civil Partnerships when they were first mooted – are now desperate for clergy in those partnerships to stay there, rather than get married.
Tom Brazier A promise is a promise
This is not a post about same sex marriage and the church. But I want it to be read by those who are talking about same sex marriage and the church. I especially want it to be read by @notsuchgoodnews, @MirandaTHolmes, @kateboardman, @StLCowley, @churchnw6, @StPancrasChurch, @changingatt and others who possibly disagree with me. Because this is something we should be discussing…
Church Times Gavin Drake Westminster rules on gay marriage in shared churches and chapels
Sam Norton Where is the redeeming grace?
23 CommentsThere is one aspect of the conversation about gay marriage and so on which is really starting to become clear to me, which is, put simply, that to get from a conservative premise to a conservative conclusion you need to resort to some distinctly ungracious arguments…
Updated Saturday evening
Four more diocesan synods voted on the Women in the Episcopate legislation today: Carlisle, Ely, St Albans, Winchester.
At the time of writing I have not seen the result from Carlisle, but the other three all voted in favour by substantial majorities.
All today’s results are now available; all four dioceses voted in favour by substantial majorities. So far 13 dioceses have voted in favour and none against. At least 23 dioceses must vote in favour if the draft legislation is to return to General Synod in July.
The next diocesan synod votes will be on 22 March in Bath & Wells, Birmingham, Bradford, Lichfield, Liverpool, Oxford and Peterborough.
Detailed voting figures for all dioceses are here. I have added running totals of the voting figures to the bottom of this table.
29 CommentsUpdated 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 House of Bishops’ Pastoral Guidance on Same-Sex Marriage Part I – Engaging with the Critics
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.
Updates
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
106 Comments…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…
The Crown Nominations Commission held its second meeting to consider the See of Hereford on 25 and 26 February, and was unable to make a choice. The Commission will reconvene in May and June. The news was announced in this press release published on the Hereford diocesan website.
49 CommentsArchbishop of Canterbury
March 7th 2014From the Archbishop of Canterbury to the Diocese of Hereford
Vacancy in the See of Hereford – meeting of the Crown Nominations Commission
An update from the Archbishop of Canterbury – Chair of the Commission
Many of you will have been keeping the Crown Nominations Commission in your prayers last week, for which many thanks. It is good for those of us undertaking this work to know that we are being prayed for.
We thought it important to provide an update on the progress of our deliberations which are still continuing. The Commission has had two meetings. Following interviews, we did not feel able to make a choice as to whom God is calling to be the next Bishop of Hereford and felt that we needed more time to discern the next stages for mission and ministry in the Diocese. Taking time over appointments is important and the Commission is utterly committed to finding the right person to be your Bishop. We are therefore making arrangements to reconvene on 1 May and 6 June 2014.
As ever, I will be keeping the whole diocese in my prayers.
The Most Reverend and Right Honourable Justin Welby
Archbishop of Canterbury
Episode 8 was here. Earlier episodes from here.
Anglican Mainstream has published an email sent by the EGGS Committee to the members of EGGS. EGGS is the Evangelical Group of the General Synod, and the names of the committee members are shown here. The full text of the email is copied below the fold.
The BBC Radio 4 programme Sunday broadcast this morning carried a segment which discussed the legal implications for clergy who enter a same-sex marriage. The Bishop of Oxford was among those interviewed, along with the expert legal journalist, Joshua Rozenberg. The 10 minute segment begins about 35 minutes into the broadcast.
27 CommentsAs I reported here the current legislation on Women in the Episcopate was sent to dioceses promptly after last month’s meeting of General Synod. The first diocesan synod votes were held a week ago, and so far nine dioceses have voted; all were in favour of the legislation.
I have compiled a table of the voting figures here which I will update as further votes take place.
8 CommentsAndrew Brown has published at Cif belief this report on the Bad History saga: Why the church’s gay marriage schism is here to stay in which he concludes:
…In other words, the conservative position today is that when the bible says (with Jesus) that a man can’t marry another woman while his first wife is still alive, that’s not about the nature of marriage; when it says (with Moses) that if his wife dies, a man can’t marry her sister, that’s not about the nature of marriage; but when it says (as it doesn’t, because this was too obvious to spell out) a man can’t marry another man, that really is part of the definition of marriage in the way that the others aren’t.
If this is what Fittall, Arora and the archbishops of Canterbury and York, deep down believe then their defence of the palpably silly makes sense. What God wants is by definition more valuable than anything else in the world and what God wants – Conservatives believe – is a straight man married to a straight woman: Adam and Eve, not Adam and Steve are the perfect couple. It is that relationship that shows the kind of love that leads us towards God. You or I might point out that since Adam and Eve never existed it would be unwise to draw conclusions from their relationship, but that’s not how the religious imagination works.
The point is that they can’t be convinced by arguments from science, from history or from the law about what marriage is. Their minds will only by changed by arguments from God and what God wants. Only if they see God at work in their opponents will they change. To see that, they would have to be looking for signs of it. I don’t think there is any immediate danger of that, on either side.
Jonathan Clatworthy has written Church teaching and the general understanding of marriage:
…To me, the House of Bishops’ claim is a typical example of a stance just too common to require any alternative explanation. ‘Conservatives’, of both the campaigning and the fence-sitting types, love to think that the way things were in their childhood was the way they always had been, all the way back to the beginning. This, for example, is what the Church of England’s Faith and Order Commission did last April with their unpopular Men and Women in Marriage; but it is so common that we can all think of examples, not just in matters of religion. I very much doubt that the House of Bishops considered the Acts of 1907 or 1937 and judged that they did not invalidate the statement; they just assumed that the current change is the first such change ever.
They contrast ‘the doctrine of marriage held by the Church of England’ with ‘the general understanding and definition of marriage in England as enshrined in law’. I think they mean two things: that the Church’s doctrine of marriage will diverge both from the legal definition and from ‘the general understanding of marriage in England’. (I am not sure; they might have meant ‘the general understanding of marriage in England as enshrined in law’, in which case ‘general understanding’ is only adding emphasis, not making an additional claim.) This post leaves aside the question of legal definition and focuses on the ‘general understanding’.
To judge whether the bishops are right we need an account of what this general understanding is, independently of the legal definition…
UNITE the Union had earlier published this:
Faith Worker Branch Executive statement in response to the House of Bishops Pastoral Guidance on Same Sex Marriage, 14.02.14
“We welcome the House of Bishops’ commitment to a process of conversations that will include profound reflection on the meaning, interpretation and application of scripture with particular attention to the lived experience of lesbian, gay, bisexual and transgendered people, and we would strongly urge the Bishops to pursue this as a priority.
We are concerned, however, that some aspects of the guidance, Paragraph 27 in particular, may discriminate against LGBT clergy in their pursuit of an authentic, loving and committed relationship that accords with their God-given sexuality, and which may as a result diminish their human right to enjoy that relationship.
We are concerned, too, that the vagueness of the guidance in Paragraphs 20 & 21 may unwittingly put clergy at risk of disciplinary action whilst attempting to minister appropriately in complex pastoral circumstances.
We affirm our support of all of our clergy members, and will continue to support and represent them in all aspects of their ministry, including any action taken against them as a result of the application of the Bishops’ guidance.”
The Bishop of Dorking delivered this speech to Guildford Diocesan Synod. Several people have commented that it contains echoes of what the Bishop of Oxford wrote earlier.
62 CommentsContinuing from here…
Mike Higton has written two long articles discussing what’s going on in this debate about the House of Bishops’ Pastoral Guidance. They should both be read in full, but here are some excerpts to give you the flavour:
…look back again at the Church’s ‘Response to the Government Equalities Office Consultation’ – which I assume can be taken to represent the views of at least some of those responsible for the current Pastoral Guidance. The section on ‘The Church’s understanding of marriage’ is the heart of the report, and before it gets to the two brief paragraphs on civil and religious marriage and their possible divergence, it has thirteen paragraphs that make a rather different point. The centre-piece of this part of the Response is the other paragraph that is put in bold, paragraph 13:
We believe that redefining marriage to include same-sex relationships will entail a dilution in the meaning of marriage for everyone by excluding the fundamental complementarity of men and women from the social and legal definition of marriage.
My suggestion – which I can only make very sketchily here, but will fill out in a subsequent post – is that, for at least some of those who have rejected Linda’s criticism, this is the central issue, and its centrality is so obvious, so luminously blatant, that to pretend that other aspects of the Church’s definition of marriage might be as central – especially issues about which there has been all sorts of complex and detailed disagreement for as long as we’ve been a church – can only be deliberate obfuscation, akin to the claim that the whole structure of the Bishops’ argument should be called into doubt because there is a misplaced semicolon in a footnote somewhere.
In other words, I think I can see that, for someone who inhabits the views set out in that Response to the government consultation, the criticism that Linda and her colleagues made, and that I like them would like to see taken seriously, must look like such a stark case of missing the point that it can only be a deliberate missing of the point…
Disagreeing about Marriage – and Gender
… I assume that it is not unfair to think that something like this thinking is being expressed both in the House of Bishops’ promulgation of their Pastoral Guidance, and in its defenders’ reaction to the question posed by Linda Woodhead. And, as I suggested in my previous post, I think grasping this point helps to make sense of their reaction.
We are, such a person might think, dealing in this debate with a fundamental structure of creation, and of society – and of our law’s relation to that. We might all agree that questions about fidelity and mutuality go as deep as this question of gender complementarity, but nothing else comes close. In particular, questions about remarriage after divorce and questions about the precise circle of people you can’t marry are clearly not even in the same league as this question. We are dealing with a fundamental structure of creation, and therefore with the very possibility of flourishing in a society that has to live in harmony with creation. That’s clearly what was really being said when the bishops talked about there having been no fundamental divergence between civil and religious understandings of marriage until now – and all this fuss over secondary details is a mischievous smokescreen. It’s all about gender – and this criticism from the likes of Woodhead, her colleagues, and now Higton – well, it dramatically misses that point.
Have I got that right? Is that a fair representation of the source of the impatience with Linda’s question that I’ve been hearing? I realise I’m putting words into mouths here, but I hope I haven’t slipped into caricature?
Phil Groom has written Heaven is Weeping: An Open Letter to the House of Bishops @C_of_E @JustinWelby @JohnSentamu which is also very long, and worth a read.
112 CommentsUpdated yet again Saturday morning
First of all, a roundup of links on the story so far. Episode 5 was here. Earlier episodes all linked from there.
Since our original publication of Linda Woodhead’s article An error in the House of Bishops Guidance on Same Sex Marriage we had a follow-up in More about historical error in the House of Bishops statement.
And we have also reported that the LGBTI Anglican Coalition sends open letter to House of Bishops and Bishop of Oxford writes to his clergy on same-sex marriage.
Now the new items.
Today in the Church Times there is Sexuality ‘fudge’ sticks in critics’ throats by Tim Wyatt and Gavin Drake. This quotes the Archbishop of York:
Dr Sentamu, speaking at a meeting of Jewish and Christian students in Durham in the middle of last week, said that the Church of England’s position was that “a clergy person has a right, an expectation, to live within the teaching of the Church, but for lay people and others they should be welcomed into the Church.
“Immediately, when you say that, people say that I’m homophobic. You can’t win on this one. How can I, on one hand, uphold the teaching of sexuality as I see it in scripture, and yet, at the same time, say – this is Anglican fudge – that people’s sexual orientation cannot lead to discrimination because they’re human beings just like anybody else, and God loves them deeply?
“As far as I’m concerned, whatever the sexual orientation, gay people are people, and they need to be given the same protection.”
The story also reports that:
In addition, a group of 21 academics has stated that a statement in the Bishops’ guidance “is wrong”. The guidance suggested that the legalisation of gay marriage meant that, “for the first time” civil law and C of E doctrine of marriage diverged.
The academics, who include Professor Diarmaid MacCulloch, Professor David Martin, and Professor Linda Woodhead, call this “inaccurate and misleading”, arguing that the Church’s understanding of marriage has differed from civil law since at least 1857, around questions of divorce and second marriage.
In reply, the secretary to the House of Bishops, William Fittall, wrote this week that the bishops knew that canon law and statute law had not been identical for years.
He maintained, however, that the redefinition of marriage to include same-sex partners was of a different order of disagreement.
He also said that the point about a divergence between canon and statute law was not essential to the bishops’ theological case.
The full text of the letter, which has now been sent to all members of the House of Bishops, is available below the fold.
Update 1 The CofE Communications Office on Friday afternoon published Full Correspondence with Professor Linda Woodhead on Bishops’ Pastoral Guidance.
Update 2 Alan Wilson has published Who’s fooling who about history?
…It seems to me vastly unfair on those who struggled against Deceased Wife’s Sister marriages between 1842 and 1907 to suggest that a marriage setup that ran counter to Leviticus 18:18 should be a minor matter of “accidents” whilst one that potentially breaches Leviticus 18:24 should be a fundamental, matter of “substance.”
What really intrigues me about the whole rhetoric of “redefinition” developed by the Moral Majority on the West Coast in the 1990’s is how appealing it is to those who don’t want to allow gay people to marry, but how completely ineffective it has been with everyone else. Not only did it pancake seriously in both houses of the UK parliament, but all those right wing websites that swore to carry on the struggle after the legislation went through last year seem to have packed up and gone home. I wonder why?
Update 3 It appears that Update 1 left out one of the emails received by Linda Woodhead.
[Original article continues]
And there is an analysis of the Bishop of Oxford’s letter by David Pocklington here: Oxon Ad Clerum: Bishops’ Pastoral Statement
The Church Times also carries a very interesting article by Will Adam titled Breaking the rules on gay marriage but this is available only to subscribers.
The Bishop of Salisbury issued this statement: Bishop Calls Attention to Same-Sex Marriage Guidance.
33 CommentsStatement from the Church Commissioners on Wells Palace
27 February 2014
The Bishop’s Palace at Wells was discussed by the Board of Governors of the Church Commissioners at its meeting last Tuesday (25th February). This was the first meeting of the Board since it made its decision at the end of November last year.
At the meeting the Commissioners were given an opportunity to read the correspondence received and examine the petition recently presented to the Secretary to the Commissioners. They were also provided with a report of the public meeting attended by Sir Tony Baldry MP.
During their discussion the Commissioners discussed the views of those opposed to their decision and acknowledged the strong feelings that the decision had aroused within the diocese. It was noted that there were also voices of support for the decision.
The Commissioners reiterated their understanding that the ministry of the new Bishop should not be encumbered or restricted by being housed in a place with a high level of public access which is guaranteed and even encouraged in relation to which he might be expected to fulfil a significant role.
Reference was made to the statement of needs for the new Bishop of Bath and Wells which recommended that “the bishop will need to develop a new, and less demanding, relationship with the Palace Trust, in order to be able to focus better on the life of the wider diocese.”
The Commissioners also reiterated their support for the Bishop’s working arrangements and the shared offices of the Bishop of Bath & Wells and the Bishop of Taunton situated in the north wing of the Palace and for the Bishop’s Chapel which will continue to be used for daily prayer, a weekly staff Eucharist, and other services.
The Commissioners agreed that a group would investigate and consult on alternative uses for the Bishop’s apartment in the Palace which would be consonant with the continued rhythm of work and worship at the heart of the Palace.
In reaffirming their decision the Commissioners also confirmed their intention to write formally to the standing committee of the Bishop’s Council in the Diocese of Bath and Wells with notice of their intention for the Bishop’s residence to be moved from the Palace to a new temporary residence.
10 CommentsFrom the Diocese of Oxford website: Bishop John writes to clergy on same-sex marriage.
In a letter to the clergy in the Diocese of Oxford today (26 February 2014), Bishop John writes about the recent statement by the House of Bishops on same-sex marriage.
55 Comments“This is a very difficult part of the letter to get right. I know that what I write will be unacceptable to gay clergy who despair of the Church of England, and to conservatives who will see compromise looming. But I can’t not write about the Pastoral Letter and Appendix on Same Sex Marriage which emerged recently. I wish I could talk individually to everyone in order to engage properly and personally, but we all know this is impossible. I sit amongst many different loyalties and seek to honour as many of them as possible.
As a follow-up to the press release issued last week in response to the House of Bishops Pastoral Statement, the LGBTI Anglican Coalition has sent an open letter to all members of the House of Bishops.
The statement on the Pastoral Guidance on Same Sex Marriage, issued by the House of Bishops 14 February 2014 has caused a great deal of anger and dismay amongst the Lesbian, Gay, Bisexual, Transgender and Intersex Communities, not least because its tone and action has foreclosed on many of the issues which should be the subject of the facilitated discussions called for in the Pilling Report. We remain committed to these discussions but given the breakdown in trust which has resulted from recent actions it is now even more important that these conversations take place in a way which is not only impartial, but which is seen to be impartial by all of the bodies that are concerned.
We look forward to the opportunity of continued debate, and the open letter, attached, which has been sent to the House of Bishops of the Church of England is intended to help to rebuild some of the ground upon which the debate may take place…
The full text of the letter can be read here.
A blog article which conveniently summarises the letter has been published by Ekklesia: Savi Hensman Bishops face searching questions on same-sex marriage guidance:
9 Comments…Emphasising “the traditional Anglican ‘insistence upon the duty of thinking and learning as essential elements in the Christian life’ (Lambeth Conference 1930) and ‘facing with intellectual integrity the questions raised by modern knowledge’ (Lambeth 1958)”, it asks how the House of Bishops has informed itself of the work of theologians arguing for greater acceptance from 1940 to the present.
Three-and-a-half decades after the start of a formal process of studying sexuality, including dialogue with lesbian and gay people, it asks how the findings have informed the thinking of the House of Bishops.
The letter also makes the point that “there are many LGBTI clergy who, in good conscience seeking to model their household according to the way of Christ, are intending to marry or to convert their civil partnership to marriage”, and asks “How will you ensure that these clergy can contribute fully and equally to the proposed discussions, without fear of sanction?”
In addition “we would ask how you intend to resolve the issues of the presumed bipolarity of male and female in gender and sexual orientations and in their relationships in the light of the latest scientific and theological knowledge” so that all “who seek to enter committed, loving and faithful relationships can find their rightful place within a renewed church which draws its teaching from the New Covenant and the unconditional love of Christ?”
Updated Thursday morning
Since I published Bishops slam David Cameron’s welfare reforms last Thursday a number of more or less related articles have appeared.
Andrew Brown The Guardian Christians less generous than their clergy and everyone else
[see update below]
John Bingham The Telegraph Church of England bishops do not speak for own flock on welfare, study suggests
Tim Wyatt Church Times War of words between bishops and Government
Two retired archbishops have their say.
Rowan Williams Daily Mirror Food bank users are not scroungers and this isn’t a hiccup – it’s a serious crisis
George Carey Daily Mail Bishops are naive over cuts, warns former Archbishop of Canterbury Carey
John McDermott Financial Times A different banking crisis
Jessica Elgot Huffington Post UK Welfare Cuts: Have Christian Leaders Become The New Voice Of The Left?
The future of welfare: a Theos collection
Linda Woodhead Westminster Faith Debates
Churchgoers favour reduction in the welfare budget
What British People Really Believe
Jonathan Clatworthy Modern Church The bishops: the real opposition?
It’s been announced Bishop to Lead Parliamentary Inquiry into Foodbanks and Food Poverty.
Update
Following representations from Theos The Guardian has amended the article by Andrew Brown linked above, changed the headline to Christians more hostile to benefit claimants than their clergy and added this note at the end:
This article, including the headlines, was amended on 26 February 2014 to clarify that research which suggested that large numbers of Christians believed spending on social security should be reduced was not done by the Christian thinktank Theos.
Gillan Scott comments on his Politics & Religion in the UK blog Are Christians really more hostile to benefit claimants than their bishops?
6 CommentsFollowing the publication here of Linda Woodhead’s article titled An error in the House of Bishops Guidance on Same Sex Marriage some further discussion continued at Law and Religion UK where Frank Cranmer wrote An error in the House of Bishops’ Guidance on Same Sex Marriage? – perhaps not.
Now, Scot Peterson has published Generalizations, Just-So Stories and Marriage Law and Doctrine. He reviews the discussion so far, explaining that:
..As Iain McLean and I have written in our recent book, Legally Married, the law of marriage in the UK has changed frequently. Here, the question is whether the Marriage (Same-Sex Couples) Act 2013 is ‘the first time’ there has been a divergence between
the general understanding and definition of marriage in England as enshrined in law
and
the doctrine of marriage held by the Church of England and reflected in the Canons and the Book of Common Prayer.
After laying out the facts he is in no doubt about the outcome, finishing with:
67 Comments…Conclusion: Woodhead’s argument is correct, and Arora and Cranmer are mistaken. The House of Bishops’ statement is in error. The civil law in England and Wales (and elsewhere) has frequently diverged from religious rules about marriage. Social norms about marriage have moved ahead, public policy about marriage, expressed in laws, has evolved, and so has church doctrine, but not always at the same rate. It would be honest of the Church of England, and its bishops, to admit that fact and get on with it.
Updated Monday afternoon
Links to Episode 4 and to earlier items here.
Two articles have appeared that deal with the question of what sanctions, if any, are available to the bishops for dealing with those clergy who themselves enter into a same-sex marriage.
At Law & Religion UK David Pocklington asks: Tougher sanctions against clergy who marry same-sex partner?
At Ecclesiastical Law Philip Jones writes at considerable length: Clergy Discipline and Same Sex Marriage: Inappropriate Conduct?
…The obvious legal solution to the pastoral difficulty is to amend the law, and so bring clergy discipline into alignment with the Church’s teaching. This would require new legislation making it a specific ecclesiastical offence for clergy to enter into same sex marriages.
Any amendment of the Clergy Discipline Measure to include such an offence would, of course, require the approval of Parliament, which might not be forthcoming in the present climate of opinion. However, the General Synod has a common law power to legislate by canon, inherited from the Convocations, which does not require parliamentary approval (see Synodical Government Measure 1969)…
Gillan Scott has Unpacking the ‘doublespeak’ of the C of E’s latest statement on same-sex marriage
Two more statements from individual dioceses: