by Savitri Hensman, author of “Sexuality, Struggle and Saintliness” and LGBTI+ equality activist, writer and involvement coordinator
As the Church of England (C of E) prepares for the next steps on sexuality and gender identity, there has been a flurry of activity among those for and those against lesbian, gay, bisexual and trans (LGBT)+ affirmation. There have been formal meetings between bishops and groups as well as ongoing campaigning, including the release of the fifth in a series of videos by the staunchly ‘conservative’ Church of England Evangelical Council (CEEC), online. While still warning against the hazards of greater equality, CEEC appears to be more open than before to considering a way forward which allows space for those with different views. Generally I believe this should be welcomed, though finding a way forward amidst very different perspectives will still be challenging.
Developments in Anglican and other churches
The most recent phase of the C of E’s 55-year process of formal study and dialogue on sexuality and gender identity was ‘Living in Love and Faith’ (LLF). Learning materials were circulated, discussions held, feedback collected and analysed. At the end of October, the College of Bishops will begin considering proposals to put to General Synod in early 2023. Though surveys indicate that opinion has changed radically among laypeople and numerous theologians now call for greater inclusion, the pace of change at the top has been glacially slow. Yet there seems to be a genuine readiness for significant change.
CEEC does not represent all evangelicals in the C of E, many of whom are affirming or undecided. Nevertheless, it carries considerable weight. A couple of years ago, it seemed implacably opposed to any shift which would allow greater freedom of conscience to affirming Christians, many of whom believe this is a matter of biblical faithfulness. The latest of a series of films on the current situation, ‘Learning from elsewhere’, is different in tone.
‘In this film we listen to voices from around the Anglican Communion who have experienced first hand the damaging impact of change without “settlement” (ie change that does not provide security for an orthodox biblical conviction),’ the website states. ‘CEEC is convinced that we must learn from the mistakes made elsewhere and reach for a settlement that works for everyone rather than a “middle ground” theological compromise does not help the Church of England going forwards.’
The video focuses particularly on the Episcopal Church (TEC), where rifts have indeed been emotionally and financially costly to people on both sides of conflict. Admittedly at times I found myself smiling wryly, at an account of what took place which might confuse viewers unaware of the history, and the sudden discovery by those no longer sure of their dominance that a winner-takes-all scenario has flaws. Nonetheless I recognise the difficulty faced by those with opinions very different from mine who feel as if the ground beneath their feet has shifted; and am glad if a way forward can be found which is not too painful to them or damaging to the church’s wider mission and ministry.
To start with, those watching might get the impression that the consecration by TEC of a partnered gay bishop, Gene Robinson, in 2003 was the start of the rifts which occurred. Yet divisions in this church long pre-date this, with a ‘Continuing Anglican Movement’ active over a quarter-century earlier, and had spilled out across the Anglican Communion by the late 1990s. This has not been solely about sexuality and gender identity: women’s leadership and other matters have also been matters of dispute. However in the early 2000s, the pace of disaffection did pick up. Retired history professor Ron Caldwell has provided a brief history of schisms in TEC, from a different perspective from that of CEEC, but also concludes that battling matters out in the courts is far from ideal for Christians.
What is more, although people seeking greater inclusion have sometimes behaved in clumsy and overbearing ways, there is still space for people with ‘conservative’ views – and, to their credit, a number have remained in TEC. Clergy unwilling to celebrate marriages of same-sex couples are free not to do so, although they cannot override freedom of conscience for others who wish to offer weddings regardless of loving partners’ gender, in countries where the law permits this. Parishes can still choose ministers, and dioceses elect bishops, with non-affirming views. This might not be obvious to viewers of this latest CEEC video.
Nevertheless, some of those unhappy with what they saw as a damaging theological shift felt strongly enough to break away, after which there were legal disputes over control of property, with varying outcomes in different states. Though the amounts sometimes quoted as having been spent by TEC may be exaggerated, it has been expensive and distressing to those on both sides. In some other dioceses, there were major tensions. It was moving to hear of reconciliation in Pittsburgh and recognition elsewhere of the value of mutual understanding.
The Scottish Episcopal Church, after much dialogue and reflection, also moved forward on permitting equal marriage, though people uncomfortable with this were still welcomed and respected. In the words of a news release in 2017, ‘there are different understandings of marriage and that no member of clergy is compelled to conduct any marriage against their conscience.’
In parts of the Anglican Church of Aotearoa, New Zealand and Polynesia and in the Church in Wales, also mentioned, blessings were allowed for same-sex couples without going as far as marriage – but some of those opposed still felt abandoned. This reinforces the fact that, if C of E bishops push for a ‘halfway house’ of permitting only blessings, it will not placate the strongly non-affirming, while perpetuating hurt to LGBT+ people and sorrow to those who feel the Spirit is calling the church to greater inclusivity.
Archbishop Emeritus Mouneer Anis from the Global South Fellowship – which was, and is, far from representing the whole South – argued that change anywhere would damage Middle Eastern provinces. Yet globally the landscape is continually shifting and bold voices are calling for love and justice; some may say this is the Spirit’s work.
For England, Damilola Makinde of CEEC urged a settlement without theological compromise, as the best way forward for all. A later film will explore possibilities.
Next steps
Like many LGBT+ and other Christians working for a more inclusive church, though admittedly not all, I seek a way forward which does not override freedom of conscience for those with whom I profoundly disagree, except in (narrowly defined) abusive situations, such as attempted exorcisms. I believe persuasive theology and the ‘good fruits’ (Matthew 7.15-20) seen in affirming spaces are often more effective in achieving change than use of legal or institutional power. The law here anyway guarantees, in churches which permit equal marriage, choice to each minister.
If Synod agrees changes and some in the C of E wish to distance themselves, settlements may be constrained by charity law and the need to maintain spaces where mainstream C of E members can worship. However, as far as possible, I believe that generosity should be shown and fellowship maintained. The film offers some hope.
Thanks to Cynthia Katsarelis for some of the information on the Episcopal Church.
Any thoughts?