OneBodyOneFaith published this on 5 June:
We’re delighted that this film, funded by our supporters and members and featuring John Bell and Nick Bundock, has now been completed and can be viewed on our YouTube channel. As you’ll probably recall, the film arose out of John hearing about Nick’s church’s response to Lizzie Lowe’s death, and the films are a conversation between the two of them, with ideas for reflection by church groups.
Please share the films and encourage others to do so too; we want them to reach the widest possible audience because we believe they have the potential to help people move on in their journey of understanding, and to make real change. If you need more resources for study and reflection, check out some of the books in our online shop – or get in touch and we can help you identify people to talk to, speakers and other sources of support, reflecting your particular context.
Today is Lizzie’s 18th birthday. Her parents Kevin and Hilary appear briefly in the film. Notwithstanding the remarkable transformation of their church following her death, would still give anything to have their daughter back. Please remember them, and Lizzie’s siblings and many friends, today.
And then consider this question: So – how’s the ‘radical Christian inclusion’ coming along then?5 Comments
The British government has reported that previous consultations on the future of civil partnerships were inconclusive. It has therefore issued this: The Future Operation of Civil Partnership: Gathering Further Information.
This raises the possibility of opening civil partnerships to opposite-sex couples or of abolishing civil partnerships for the future. Here’s how the document begins:
The Church Times reports (scroll down) that:
Support for civil partnerships. Civil partnerships should not be abolished, the Church’s Director of Mission and Public Affairs, the Revd Dr Malcolm Brown said this week, after the Government’s Equalities Office suggested that their future was uncertain.
In a paper published last week, the Office says that, if demand for civil partnerships remains low, “this might suggest that same-sex couples no longer see this as a relevant way of recognising their relationships, and that the Government should consider abolishing or phasing out civil partnerships entirely.”
There were 890 civil partnerships registered in 2016 in England and Wales, down from an average of 6305 from 2007 to 2013. The paper says that, by September 2019, a “proportionate amount of evidence” will have been gathered to enable the Office “to be confident in the ongoing level of demand”.
“We believe that Civil Partnerships still have a place, including for some Christian LGBTI couples who see them as a way of gaining legal recognition of their relationship,” Dr Brown said. “We hope [they] will remain an option.”
We recently published an article reporting on how civil partnerships had been viewed in 2007: Civil Partnerships: a look back at 2007.
Michael Sadgrove has drawn attention to an even earlier article we published, in 2006: civil partnerships: another bishop’s view.23 Comments
In his not-quite-so-recent letter to TEC, William Nye wrote:
… we [i.e. the Church of England] were nevertheless broadly able to accept, some dozen years ago, the Government’s proposals for Civil Partnerships for same-sex couples, which conferred all the legal rights and responsibilities of marriage, but did not treat sexual activity as intrinsic to the relationship…
It may be instructive to look at the documents from the period 2003 to 2007 to see if that is really how it was at the time.
When Mr Nye’s previous letter addressed to Andy Lines of GAFCON was published in November 2016, Professor Iain McLean commented here (scroll down from link) to correct him then:
The legislative history is more complicated than Mr Nye makes it sound. I may need more than one post to explain.
First, 2004 and civil partnerships. I re-post something I wrote for the Guardian which has been posted here before:
“The main Lords debate on the civil partnership bill took place in June 2004. Richard Harries, then bishop of Oxford, did indeed signal Church of England support for civil partnerships. But his efforts were contradicted by the five conservative bishops who spoke on the other side. Going by the bishops’ contributions to debate, the score is 5/3 against. Going by the bishops’ votes, it is 6/1 against. Six bishops voted for a successful wrecking amendment in the name of Lady O’Cathain, which made the bill unworkable. Only the Commons’ insistence on rejecting the O’Cathain amendment made it possible to enact civil partnerships”
It is true, as posted in a later comment on that thread, that the bishops voted against the O’Cathain wrecking amendment when offered a second time. But if the Commons had not done what they did, there would have been no civil partnership act – not then anyhow.
The history of the CofE’s dealings with the government over civil partnerships is admirably summarised in a paper prepared on behalf of the House of Bishops for a General Synod debate in February 2007. As this document along with thousands of other archived items disappeared some months ago from the Church of England website, it is possible that Mr Nye wasn’t able to review it while preparing his letter. Fortunately I have found another source for it, and it is available here.
The occasion for its preparation was a synod private member’s motion, from a member who was clearly not supportive of Civil Partnerships- A pastoral statement from the House of Bishops of the Church of England that the bishops had issued in 2005. Here is a copy of the briefing paper he prepared (again from another archive).
The ensuing debate and its outcome was reported here at the time: GS: Civil Partnerships. The original wording of the PMM was roundly rejected but the bishops were unable to persuade the synod to vote to “recognise the House of Bishops’ Pastoral Statement as a balanced and sensitive attempt faithfully to apply the Church’s teaching to civil partnerships”.8 Comments
The Ozanne Foundation, whose formation was announced last December, held a formal launch event on Monday.
This press release was issued: Ozanne Foundation Unveils Strategy to Combat Prejudice.
At the event, Bishop Paul Bayes, chair of the trustees, delivered this speech.
News reports of the event:40 Comments
Updated Thursday evening
The Court of Appeal has today dismissed the appeal by Jeremy Pemberton against the earlier judgement of the Employment Appeal Tribunal.
There are numerous media reports:
Anglican Communion News Service Priest in same-sex marriage loses legal challenge to bishop’s “discriminatory” response
Press Association via Premier Gay priest denied job after marrying partner loses discrimination appeal
Newark Advertiser Jeremy Pemberton loses discrimination appeal
Jeremy Pemberton has issued a press release, which is copied below the fold.
Commenting on today’s judgment, a Southwell and Nottingham diocesan spokesperson said: “We are pleased that the court has upheld the decision made with regards to the employment tribunal. We recognise that this has been a long and difficult process for many of those concerned, and we hold them in our thoughts and prayers.”
OneBodyOneFaith has issued a statement: Disappointment and gratitude as Pemberton case concludes
“…The question now is less whether the bishop acted legally – that seems beyond doubt – but whether people want to continue to support this kind of discrimination against committed, loving couples as they seek to follow Christ. There is a real sense of the need for change, the will for change and the time for change.“
There is a press release today, which is copied in full below the fold.63 Comments
Researchers at the universities of York and Leeds have produced a study titled
Religious marriage of same-sex couples : A report on places of worship in England and Wales registered for the solemnization of same-sex marriage.
The Yorkshire Post reported it as: No takers at half of same-sex marriage venues, survey says
The full report can be downloaded from here.25 Comments
Homophobic, biphobic and transphobic (HBT) bullying tackled in new guidance for Church schools
13 November 2017
Guidance for the Church of England’s 4,700 schools published today aims to prevent pupils from having their self-worth diminished or their ability to achieve impeded by being bullied because of their perceived or actual sexual orientation or gender identity.
The report makes 12 recommendations for schools including ensuring schools’ Christian ethos statements offer “an inclusive vision for education” where “every child should be revered and respected as members of a community where all are known and loved by God. “
Clear anti-bullying policies should include HBT behaviours and language, policies on how to report incidences should be accessible, staff trained on recognising bullying, curriculum and collective worship should support the vision and the wider church ensure that schools are responding well to the guidance.
Commending the report, the Archbishop of Canterbury, Justin Welby, said: “All bullying, including homophobic, biphobic and transphobic bullying causes profound damage, leading to higher levels of mental health disorders, self-harm, depression and suicide.
“Central to Christian theology is the truth that every single one of us is made in the image of God. Every one of us is loved unconditionally by God.
“This guidance helps schools to offer the Christian message of love, joy and celebration of our humanity without exception or exclusion.”
The advice is an update on Valuing All God’s Children, guidance published in 2014 which tackled homophobic behaviour. This update covers a wider range of negative behaviours, incorporates the relevant legal and inspection frameworks and reflects the Church’s Vision for Education, whose four elements of wisdom, hope, community and dignity form the theological basis of the guidance.
Stephen Conway, Bishop of Ely and lead bishop for education said: “Our vision for education speaks of living life in all its fullness. Our vision has a clear commitment to dignity and hope, both of which can be undermined by any form of bullying. This guidance will help to bring our vision into reality by equipping schools to remove these pernicious forms of bullying that strike at the heart of a child’s identity and formation.”
Chief Education Officer for the Church of England, Nigel Genders, said: “Providing an education to our 1 million children that will enable them to live life in all its fullness is a big responsibility.
“This practical and thoughtful advice is packed with templates and a comprehensive selection of resources for schools, teachers, families and young people. I hope that it will make a difference to our school communities and individual pupils too.”
The report acknowledges that it is likely that not all will agree on issues to do with human sexuality, marriage or gender identity. It goes on to say that: “However, there needs to be a faithful and loving commitment to remain in relationship with the other and honour the dignity of their humanity without ‘back turning’, dismissing the other person, or claiming superiority.”
The report can be found here.23 Comments
On 26 October, Ben Bradshaw, MP for Exeter, asked the Second Church Estates Commissioner (Dame Caroline Spelman, MP for Meriden):
What recent discussions Church of England bishops have had on allowing parishes to hold ceremonies to celebrate same-sex marriages?
You can read the ensuing answers here. Perhaps the most intriguing answer was the last one:
An important step forward was made by the worldwide Anglican Church in accepting a new doctrine against homophobia, which is part of trying to stamp out such persecution across the wider Anglican communion.
A full transcript of all the questions and answers from that session with the Second Church Estates Commissioner can be found here.15 Comments
Independent Reviewer’s report on See of Sheffield published
15 September 2017
A report of the review of nomination to the See of Sheffield by the independent reviewer Sir Philip Mawer has been published today.
The report and appendices set out the findings of a review requested by the Archbishops of Canterbury and York in March this year following the announcement that the Bishop of Burnley, Philip North, was to withdraw from nomination to the Diocese of Sheffield.
The 75-page report draws from meetings with and personal submissions from more than 100 people (including over 60 from the Sheffield diocese) over recent months seeking to learn lessons from the events surrounding Bishop North’s nomination to and subsequent withdrawal from the See.
Sir Philip was appointed in 2014 as Independent Reviewer to resolve disputes arising from the operation of the House of Bishops’ Declaration, which sets out the Five Guiding Principles behind the legislation which opened the way for women bishops. His report seeks to set out valuable lessons for the wider Church of England following events in Sheffield.
The Archbishops of Canterbury and York said: “We are very grateful and deeply indebted to Sir Philip for this detailed, thoughtful and authoritative review.
“We will be reading it carefully and discussing the lessons with the House of Bishops when it meets later this year and will respond in greater detail in due course.
“We reaffirm our commitment to the vital principle of mutual flourishing as the Church and will endeavour to maintain the bond of peace and affection and live God’s reconciliation in Jesus Christ, even amid difference on questions on which Christians may disagree Christianly.”
Concluding his report, Sir Philip remarks: “The story of what happened in respect of the Sheffield nomination is not populated by villains but by people who were simply seeking to do their best according to their own understanding of their responsibilities and in the light of their Christian convictions.
“There is, frankly, no merit, if those of differing convictions in the Church are to continue to live together, in anybody searching for scapegoats.”
He adds: “I have suggested in this report that further consideration under the auspices of the House of Bishops, of the theological and pastoral issues raised so far by the Church’s experience of living out the 2014 Settlement would be healthy.
“But at the end of the day of the day, the choice facing the Church is a simple one … whether to continue wrestling with the issues I have identified, for the sake of the Gospel, or whether to abandon the Settlement.
“If those who take the majority view in the Church are to retain credibility in the eyes of the minority, there is only one choice which I believe they can make.
“Equally if those in the minority wish to continue as honoured and full members of the Church of England, they need to ensure that they act and speak in ways which show understanding of the position of ordained women, which emphasise their commitment to the corporate life of the Church and which encourage the majority to remain unequivocally committed to the success of that Settlement, ‘that they may all be one ….. so that the world may believe’.”47 Comments
The (Presbyterian) Church of Scotland has issued this press release: Assembly agrees apology to gay people and accepts same sex marriage report.
The General Assembly of the Church of Scotland has approved an apology to gay people for the history of discrimination they have faced in the Church.
Commissioners also approved a report which could pave the way to allow some ministers to conduct same sex marriages in the future.
The text of this press release is copied in full below the fold.
Some press coverage of this:
Guardian Harriet Sherwood Church of Scotland in step towards conducting same-sex marriages
The Herald Kirk backs same sex marriage in church, and formal apology to LGBT people and a leader column: Kirk takes step in the right direction13 Comments
Paul Johnson and Robert M Vanderbeck have published a very lengthy article, entitled Sexual Orientation Equality and Religious Exceptionalism in the Law of the United Kingdom: The Role of the Church of England.
Here’s the abstract:
There is a growing literature that addresses the appropriateness and merits of including exceptions in law to accommodate faith-based objections to homosexuality. However, what has rarely been considered and, as a consequence, what is generally not understood, is how such religious exceptions come to exist in law. This article provides a detailed analysis of the contribution of the Church of England to ensuring the inclusion of religious exceptions in United Kingdom legislation designed to promote equality on the grounds of sexual orientation. The article adopts a case study approach that, following the life of one piece of anti-discrimination legislation, shows the approach of the Church of England in seeking to insert and shape religious exceptions in law. The analysis contributes to broader debates about the role of the Church of England in Parliament and the extent to which the United Kingdom, as a liberal democracy, should continue to accommodate the Church’s doctrine on homosexuality in statute law.
The full paper can be downloaded from here.4 Comments
Harriet Sherwood has this report in the Guardian Gay clergyman passed over seven times for promotion to bishop
Jeffrey John, a gay senior Anglican churchman, has been passed over for promotion to a bishopric for a seventh time since the Church of England rescinded his appointment as bishop of Reading in 2003 amid homophobic protests.
John, dean of St Albans Cathedral, was put forward for the post of bishop of Sodor and Man in February, but failed to make it on to the shortlist despite positive feedback. The rejection came shortly before he was passed over for appointment as bishop of Llandaff after objections to his sexuality allegedly were raised.
In the diocese of Sodor and Man, which covers the Isle of Man and surrounding islets, John’s name was considered by the Crown Nominations Commission (CNC), an appointment body of 14 people chaired by the archbishop of York, John Sentamu, and including representatives of the General Synod and from the diocese of Sodor and Man. An open vote confirmed that the panel had no objection to John’s sexuality and long-term civil partnership with Anglican priest Grant Holmes.
But in subsequent secret ballots, John’s name failed to win enough support to ensure a place on a shortlist for interview. Although some members of the CNC were believed to be unhappy with the shortlisting process, an appointment has been made and is expected to be announced in the coming weeks…
…A spokesperson for the C of E said: “We do not comment on Crown Nominations Commission business. We would resist strongly any suggestion that selections for senior appointments are influenced by the sexuality of candidates.”
The Bishop of Liverpool Paul Bayes has written this: Bishop Paul pledges to examine how we explore “Radical Inclusion” in our diocese
…The debate gave me the opportunity to speak to Synod and my speech is copied below. You will see that I commit myself to explore to the maximum the freedom under the Church’s current law and guidance to offer rich and meaningful ministry to LGBTI+ people (see footnote), as indeed I have tried to do since I came to Liverpool.
I have no doubt that our further steps and conversations nationally will include LGBTI+ Christians more fully than the recent report was able to do. In my speech I use the phrase “maximum freedom”, which is a phrase much used in the report. Since the report did not command the confidence of the Synod I do not propose to use that phrase now. Instead I use the phrase at the head of this bulletin, a phrase used by the Archbishops of Canterbury and York in their letter written after the debate: “we need a radical new Christian inclusion in the Church”…
The Bishop of Manchester David Walker has written: Being Radical about Radical Inclusion
…Times of change are by their nature times of paradox. To be purposefully paradoxical is to recognise that whilst consistency may be a feature of the endpoints of a journey it is rarely present all along the way. What nineteenth century physics found to be true for the trajectories of photons passing through a pair of narrow slits, twenty-first century theology must allow to be the case for a church traversing through a time of challenge and change. Some aspects of change will get ahead of others. Some parts of the church may move faster, further, or at a different angle than their neighbours. Messy Church won’t just describe a brand of work with children. In many ways we will be more like the pluriform Church of the New Testament, marvelously malleable under the hand of the Holy Spirit…
This is the text of the letter that has been published tonight. There is an accompanying press release which is copied below the fold.
OPEN LETTER TO THE BISHOPS OF THE CHURCH OF ENGLAND
February 11th 2017
Dear Fellow Bishop
The Bishops’ Report to Synod on Sexuality
Most retired bishops would be prepared to admit that participation in the synodical processes of the church are not what they most miss about their role as diocesan or suffragan bishops. They also feel some reticence about entering into the current debates occupying their successors on the basis of information that is partial and becomes more and more dated with the passing of the years. There is a dilemma, though: you don’t work for years as a bishop and then easily and suddenly lose the bond you feel for the bishops, your successors and former colleagues. Nor do you lose your concern that the church of which you continue to be a bishop should be faithful in its commendation of the Gospel to the society at large.
So when a report emerges that is the subject of major controversy within the church and society some retired bishops will wish to do what the signatories of this letter are seeking to do, namely to reflect from their particular perspective on what our successors are seeking to say and do about an issue that has been a longstanding source of concern and contention.
Your statement is the product of enormous time and effort, our memories of such situation suggesting perhaps too much time and too much effort. The ‘too much’ comes from the enormous sense of responsibility your document shows to manage a conflict that you and we know causes huge amounts of grief and argument. The result, dare we say, is that whereas it used to be said that bishops often sounded as though they spoke with a pipe in their mouths, now that pipes are rare they sound more as though they see their task as managing – rather than perhaps enabling or leading – the conflicts that are bound to occur. And we remember how exhausting that is, and how it seems to blunt the edge of bishops’ own passionate convictions, which might divide them but also invigorate the conversation.
You write after the Shared Conversations. We well remember having had lots of those, even if they did not have capital letters. But their integrity rested on the assurance that in reporting them the voices of those who participated would not be drowned out by the ‘majority view’ or ‘established position’. Our perception is that while the pain of LGBT people is spoken about in your report, we do not hear its authentic voice. Our experience would lead us to doubt whether there was an expectation around that canons and doctrinal statements would be changed within any reasonable timescale, and that focus seems to have taken far more time than it would have done if the authentic voices of lesbian and gay people had been allowed to express the major focus of their hopes. Going down the road of seeking a change in the law or doctrinal formulation would indeed not have been realistic – but you might not have had to spend as much time explaining why if those other voices had been allowed to come through more clearly.
The result of that focus on the issue of a change in the law is that your call for change of tone and culture, while absolutely right, does not carry conviction. Indeed, from the perhaps luxurious perspective of retirement the tone and culture of your document are incredibly familiar – we’ve been there and talked in that tone of voice, and it prevents calls for a change of culture, of course offered in complete sincerity by you, from ringing true.
We’ll avoid making too many detailed points just now; but hard as you have tried you have really not allowed the theological voice of some of us to be heard properly. In para 8 you draw a contrast between ‘the many who [hold] a conservative view of scripture [for whom] the underlying issue at stake is faithfulness to God’s word’ and others for whom ‘the imperative to read scripture differently stems from a parallel conviction’. If the second group are to recognise their voice in theological conversations their ‘parallel conviction’ needs to be expressed and not just alluded to.
May we end by assuring you that we continue to sympathise with the challenging nature of the task you have in this and other matters. You will receive much negative comment about your report, and we hope that these brief remarks may illuminate the reason for that: it is not that the Shared Conversations were thought to herald changes of law or doctrine; rather there will be deep disappointment that those who are not officially part of your meetings, who experience at first hand the struggles you only allude to, have once again been spoken about by their bishops instead of being enabled to speak in their own voice about their future and the future of the church they belong to and care about.
Yours sincerely in Christ
The Rt Revd Dr David Atkinson, formerly Bishop of Thetford
The Rt Revd Michael Doe, formerly Bishop of Swindon
The Rt Revd Dr Timothy Ellis, formerly Bishop of Grantham
The Rt Revd David Gillett, formerly Bishop of Bolton
The Rt Revd John Gladwin, formerly Bishop of Guildford and of Chelmsford
The Rt Revd Dr Laurie Green, formerly Bishop of Bradwell
The Rt Revd the Lord Harries of Pentregarth DD, formerly Bishop of Oxford
The Rt Revd Stephen Lowe, formerly Bishop of Hulme
The Rt Revd Dr Stephen Platten, formerly Bishop of Wakefield
The Rt Revd John Pritchard, formerly Bishop of Oxford
The Rt Revd Dr Peter Selby, formerly Bishop of Worcester
The Rt Revd Tim Stevens, formerly Bishop of Leicester
The Rt Revd Roy Williamson, formerly Bishop of Bradford and of Southwark
The Rt Revd Martin Wharton CBE, formerly Bishop of Newcastle
Today’s Church Times carries a lot of relevant material.
News report: Madeleine Davies Critics of Bishops’ sex report plan a Synod protest vote
THE House of Bishops’ report on marriage and same-sex relationships (News, 3 February) is a “morally reprehensible document that needs to be rejected by the Synod”, the Prolocutor of the Lower House of the Convocation of Canterbury, Canon Simon Butler, said on Wednesday.
Describing it as a “betrayal of trust” that left “weapons on the table”, he expected a “very close vote” after the take-note debate scheduled to take place on Wednesday evening.
“If it is defeated, that is a clear signal to the House of Bishops that Synod is unwilling to progress in the direction they are taking,” he said. “If it is a narrow vote, the Bishops would be very unwise to continue down this course, because the whole of the Church’s wider agenda will be subsumed into a conflict that will last for the next period of the life of the Church. That would be a disaster.”
The Prolocutor of the Lower House of the Convocation of York, the Ven. Cherry Vann, said on Wednesday that she was “very aware of deep unhappiness about this report from across a wide spectrum of the Church”. Conversations with clergy and laity in the diocese of Manchester, and emails from people beyond, indicated a “strong call” for the Synod not to take note…
There are two comment articles. I strongly recommend that you read each of these all the way through, to get their full import.
Andrew Davison Everything hinges on three words
…What I have said so far draws on what the report says about the Bishops’ meetings, where the line in the sand concerned the law and doctrine of marriage. Skip forward in the report, and this principle morphs to “proposing no change to . . . law . . . or doctrinal position on marriage and sexual relationships” (§26). That shift is important because, in the next paragraph, this phrase limits what is up for consideration, not least by theologians.
…until it is clear what the Bishops take as immovable, we cannot go forward. Is it marriage, as laid out in Canon B.30, or the entire jumble of central-office convictions about anything to do with sexuality? The report suggests the former. The emphasis on marriage as the red line emerges from the account of the Bishops’ group; it is reiterated in relation to liturgical practice (§39); it is what they want to uphold ecumenically (§60); and it is also where the report ends, with an annex devoted entirely to questions of marriage…
Malcolm Brown The pain lies in facing hard truths
…But, however much the Bishops bear the brickbats with resignation, much comment on their recent Synod paper (GS 2055) underestimates the extent to which the Bishops and, indeed, the Church of England are bound by law in ways that severely limit their scope for manoeuvre.
Start with the law on marriage. The annex to the Bishops’ paper is not mere detail. It sets out the legal framework that would govern any attempt to change things as they are.
For there to be any move to same-sex marriage, canon law would have to change. That law cannot be changed without substantial majorities in each of the Houses of Synod. The Bishops have been accused of lacking pastoral concern (and worse), but how pastoral would it be to initiate a long process with all the continued pain it would cause with no serious likelihood (in the present state of the Church) of success?
This letter has been sent to all LGCM, Changing Attitude and Inclusive Church supporters:
Like very many people, we were shocked and dismayed at the report published last week by a working party of the House of Bishops of the Church of England. You can read the report here. Despite a wish to create “maximal freedom” for LGBTI+ people, and a desire to have a “change of tone” in the way we are spoken about and to, there was essentially a recommendation of no change at all in the official position of the Church of England.
For too many of our members, who had taken part in all good faith in the Shared Conversations, this was a very significant betrayal of trust. LGCM is also concerned that the established church, in which the country as a whole has a stake, is proposing to retain unchanged a theology and pastoral practice and discipline that is significantly out of kilter with the nation’s understanding of equality and justice in matters of sexuality and gender. This is an issue which affects all those of us who believe our sexuality to be a gift from God. The Church of England seeks to engage with all the communities of England, and yet it does so in a way which diminishes the gospel message that God’s love is for everyone, without exception. We are all alike impeded in our mission of conveying the message that God’s love is for everyone, regardless of who they are, or who they love.
The Report is coming to General Synod on 15th February. There is to be a debate, at the end of which the Synod will be asked to “take note” of the Report. We are asking all members of General Synod not to take note. In other words, to vote against the motion.
LGCM is clear about its convictions and its purpose. The Statement of Conviction says:
It is the conviction of the members of the Lesbian & Gay Christian Movement that human sexuality in all its richness is a gift of God gladly to be accepted, enjoyed and honoured as a way of both expressing and growing in love, in accordance with the life and teaching of Jesus Christ. Therefore, it is their conviction that it is entirely compatible with the Christian faith not only to love another person of the same sex but also to express that love fully in a personal sexual relationship.
We are looking for the bishops of the Church of England to start to move in the direction of our convictions, and to acknowledge those as a permissible and honourable position to hold if you are an Anglican.
We ask ALL OUR MEMBERS AND ALL CHANGING ATTITUDE SUPPORTERS TO WRITE A PERSONAL LETTER TO GENERAL SYNOD REPRESENTATIVES to arrive before 13th February. It does not matter if you are not personally a member of the Church of England – as it is the Established Church you have an interest in their attitudes and policies and every right to express your view to its governing body. Share with them the memorandum attached [below the fold], and your hope that they will vote against taking note of it. Explain to them which parish or church you belong to and any office or role you play in that church (if you do). Tell them why this matters to you and ask them to vote against taking note. A personal letter will make much more impact than a brief email or text. Please also COPY YOUR LETTER TO THE BISHOP OF THE DIOCESE IN WHICH YOU LIVE. Pick up your pens and play your part in this vital campaign. Addresses of all Synod Members are here. If you would like to write but need help in identifying who are the right people to write to please contact us at email@example.com and we will direct you to the correct people. We are looking for a substantial vote against this dangerous and inadequate report.
Tracey Byrne, CEO, LGCM
Jeremy Pemberton, Chair of the Board, LGCM
The Board of the Lesbian and Gay Christian Movement has published a press release, and an Open Letter. Both are copied in full below (the press release is below the fold).
OPEN LETTER TO THE BISHOPS OF THE CHURCH OF ENGLAND FROM THE BOARD OF THE LESBIAN AND GAY CHRISTIAN MOVEMENT
Dear brothers and sisters,
A Response to the House of Bishops’ Report to General Synod following the Shared Conversations
When the Pilling report came out you proposed a method, the Shared Conversations, that held the hope of finding a way forward in the Church of England in the controversial area of sexuality by encouraging ‘good disagreement’. We understood that to mean that members of the church were not to expect to see any one perspective dominate, but for them all to acknowledge their part in the Body of Christ, reflecting the relationship in him that they share, whatever their views of human sexuality. They were asked to participate in the process of Shared Conversations in a spirit of Christian openness and trust.
LGBTI+ Anglicans gladly did so, but for those who did so there was a high personal cost of putting themselves and their relationships on the line for public discussion and comment once again, as if to legitimise them. For some that was too much to contemplate. Others committed to the process, in the hope that this would lead, at last, to LGBTI+ people being given some real space in the corporate life of the Church of England. We all looked for an acknowledgement of the potential for holiness and growth in grace that many of us have found, not despite, but through embracing our God-given sexuality and the relationships into which we are convinced God has led us.
When the Conversations came to an end you told the church that you wished to give episcopal leadership to shaping what came next. You announced the timetable, but also made it clear that you were not at that stage inviting representations. You asked your people to trust you. As an ecumenical organisation with many Church of England members, we responded by acceding to that request, as we have all through this process.
It is now clear that the process has almost entirely failed to hear the cries of faithful LGBTI+ people. You are proposing to formalise ‘Don’t Ask, Don’t Tell’ among clergy in same-sex relationships. This essentially asks clergy to dissemble and keep the nature of their relationships hidden – far from equalising the situation between straight and gay clergy it pushes LGBTI+ clergy back into the closet. “Don’t Ask, Don’t Tell” diminishes everyone’s integrity: where it was used in wider society it was eventually discarded and discredited. Why are you introducing this now?
You write in your report about the need establish “across the Church of England a fresh tone and culture of welcome and support for lesbian and gay people”. You say also that your responsibility is to clarify the issues at stake not find solutions. The issues at stake are principally the lives of these lesbian and gay people. You tell us that the bishops are not going to change an iota of the current teaching of the Church of England. If that is the case, then changes of tone will do nothing to improve the second-class position of the LGBTI+ faithful. Their relationships will be merely tolerated or judged wanting, and LGBTI+ clergy will be vulnerable if their relationships become known.
You have done nothing to acknowledge the goodness or sanctity of the relationships of LGBTI+ people, lay and clerical. Anglican LGBTI+ people are still labouring under the Higton motion and Issues in Human Sexuality as the last word on this matter. You could have made clear that issues of sexuality are not first order theological issues and that same-sex relationships, which the Archbishop described as sometimes being of “stunning quality”, could be a means of grace to those in them. You have done nothing. There is a failure of leadership and theological insight in the Church of England.
This outcome is an almost complete betrayal of the trust that has been placed in you by faithful disciples of Christ. There is no space for good disagreement. The old lines of dishonesty remain intact. Not an inch has been given to support LGBTI+ inclusion.
We have to tell you that this is completely unacceptable. Echoing the words of the late Una Kroll, “We asked for bread, and you gave us a stone”. You make much of starting processes to write more documents, but our observation is that anything written is unlikely to move the situation forwards. LGCM and Changing Attitude, who are shortly to merge, will now begin a series of campaigns to change this situation. We will use the levers of power available to us and will oppose and challenge your stance where it is intransigent at every opportunity. Those of us who are members of the Church of England will remain in communion with you and will insist on making our protests and acting in ways that seek to hold the Church of England together. We will work to help it move to a more diverse and inclusive future, bringing the message of Christ alive in the present day. Like you, we are deeply concerned with the decline of the Church of England not simply numerically, but in the estimation of the English people. Our concern is, therefore, missionary as well as pastoral and political.
Your actions and inactions will not commend your church to ordinary people. We will work to make the Church of England a body of which all Christians can be proud again. We are glad that your proposal for a new report to replace Issues will engage and include LGBTI+ Anglicans in the writing of it, and we remain ready to participate in that. In other initiatives where you allow us we will work with you, but our clear focus is on the changes that need to come.
Yours in the fellowship of Christ,
Tracey Byrne, Chief Executive Officer
Jeremy Pemberton, Chair of the Board
The Lesbian and Gay Christian Movement
Updated to add press link
Changing Attitude and LGCM announce plans to merge their work to create ‘new missional movement for transformation and change’.
Changing Attitude and the Lesbian and Gay Christian Movement, who have between them been working for over 60 years for LGBT inclusion across the Christian churches, have announced plans to merge.
Tracey Byrne, LGCM’s Chief Executive said, ‘We’ve been working closely with Changing Attitude for some time now and we have so much in common, and so much to gain from working together. We both bring wisdom and experience to our work, and Changing Attitude’s deep understanding of the Church of England is complemented by LGCM’s insights from across and beyond the denominations. We want to see all that energy, commitment and vision combined to bring about real and lasting change.’
LGCM marked its fortieth anniversary in 2016, and Changing Attitude celebrated 20 years of Colin Coward’s leadership on his retirement in 2015. Tracey went on to say, ‘Both LGCM and Changing Attitude have been blessed with extraordinary and prophetic founders and leaders – people like Colin, Malcolm Johnson, Jim Cotter and Richard Kirker. We shall not see their like again – but of course we’re also part of a world and a church which functions very differently to the way it did in 1976. We have a really firm foundation from which to build a new movement which draws in all people of goodwill who want to see the church welcome LGBT people on equal terms with our sisters and brothers.’
Jeremy Timm of Changing Attitude said, ‘This is a really exciting opportunity for us to further LGCM and Changing Attitude’s work, to make ourselves a resource and a force for change in the churches as they continue in their journey of understanding in relation to sexuality and gender. We firmly believe we can do this better together, and as both boards of trustees have been talking and listening to one another over the past six months, we’ve become really excited and energised about what the future holds.’
LGCM’s Chair of Trustees, Jeremy Pemberton added, ‘If we’re going to reach out to a new generation with the message that the gospel is good news for everyone, then we’ll all need to commit ourselves to making that a credible and authentic claim for LGBT people too. That will involve humble listening and prophetic action at every level of the churches, from our leaders and from the many people we know are longing for change. The new movement will be uniquely placed to resource that kind of transformation.’
Notes for editors:
1. LGCM is a charity which is committed to the full inclusion of gay, lesbian and bisexual people in the life of the Christian churches.
2. Changing Attitude campaigns for the full inclusion of LGBT people in the life of the Church of England.
3. Further enquiries to Tracey Byrne, Chief Executive on 07497 203635
4. Further information about the Lesbian and Gay Christian Movement can be found at www.lgcm.org.uk
5. Further information about Changing Attitude can be found at www.changingattitude.org.uk
Carey Lodge Christian Today ‘We Want Real Change’: Gay Lobby Groups Join Forces To Fight For LGBT Inclusion In The Church18 Comments
Updated with diocesan press release
The Employment Appeal Tribunal has today issued its judgement in the case of The Revd Canon Jeremy Pemberton versus the Acting Bishop of Southwell & Nottingham, The Rt Revd Richard Inwood.
There is a summary included in the full text which is reproduced below the fold. Note that the cross-appeals from the Church of England were also rejected by the court.
Here is a press release from Jeremy Pemberton:
I would like to thank HHJ Eady QC for the obvious care that she took to consider properly the novel and complex issues of law raised by my appeal. The result is, obviously, not the one my husband and I had hoped for. I appreciate that this case was a source of hope for many people and I am grateful that the judge has recognised its significance and indicated that its importance warrants permission to appeal to the Court of Appeal.
I am now going to take some time to consider the lengthy judgment with my husband, and we will decide on the best way forward, having taken advice from my lawyers. I would like to thank Laurence for his unwavering love and support throughout this process, my legal team of Sean Jones QC, Helen Trotter, the Worshipful Justin Gau, and Susanna Rynehart of Thomson Snell & Passmore – all of whom have been acting pro bono since 2015 – my family, friends and all those who have supported me thus far. I will not be making any further comment at present.
Here is a press release from the Diocese of Southwell and Nottingham:
For the second time, a tribunal has found in favour of the former Acting Diocesan Bishop, the Rt Revd Richard Inwood, on all the claims made against him by Jeremy Pemberton.
The Employment Appeals Tribunal in London upheld the decisions made by the Employment Tribunal held in Nottingham last year.
A spokesperson for the Diocese of Southwell & Nottingham said: “Churches across the diocese continue to offer a generous welcome to people from all backgrounds and we remain fully engaged in the Church’s exploration of questions relating to human sexuality.
“The Church of England supports gay men and women who serve as clergy in its parishes, dioceses and institutions. It has no truck with homophobia and supports clergy who are in civil partnerships, as set out in the House of Bishops guidelines in 2006.
“We recognise that it has been a long and difficult process for all those concerned, and we hold them in our thoughts and prayers.”