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Tag: Together

  • Leaving in Love and Faith?

    by Nic Tall, National Co-ordinator of Together for the Church of England

    I am writing this piece in Church House, the morning after a five-hour debate on Living in Love and Faith (LLF). As with many lengthy debates, the interpretation of what was agreed and what happens next can be unclear. The public understanding and the reporting by the press has not been helped by the Church House Comms team not having any prepared statement ready in the aftermath of the debate explaining the context and nuance of what happened; one has now been issued. As a result of this void, some of the headlines, such as the BBC’s “Church of England abandons proposals for same-sex blessing ceremonies”, were eye-catchingly negative but also quite wrong. As someone who was in the chamber for the debate, and involved in much of the discussions behind the scenes leading up to it, I offer this to help understand what really happened.

    The House of Bishops had brought forward a motion that did four things. First, there was an apology for all the distress and pain caused during the LLF process, especially to LGBTQIA+ people. Next was a statement that LLF would draw to a close, although I will unpack what that means later. Third was thanks to all those involved in the work of the LLF process. Finally, and most substantially, Synod was asked to commend the House of Bishops’ proposal for what would happen next.

    The Archbishop of York, in presenting the motion, stated how this was a way forward around which the House of Bishops could cohere. That would be important as many of the areas of further work, particularly around clergy equal marriage and standalone services of blessing using the Prayers of Love and Faith, would need the House of Bishops to get behind them if they were to progress.

    For the first clause, the apology, there were several amendments seeking either to strengthen this or to change its focus. The move to strengthen the apology came from Charlie Baczyk-Bell, who in a powerful and emotional speech expressed a direct call from LGBTQIA+ people underlining the failings so far of LLF and the need to acknowledge the ongoing damage to LGBTQIA+ people. While none of the amendments regarding the apology passed, it was encouraging that there were bishops who were moved to vote in favour of strengthening the apology. I know from speaking with some bishops in Church House that the apology offered in the motion is genuine.

    The second clause was a change of methodology, but not of direction. It effectively said that the grand project known as LLF, begun in 2017, would draw to a close. It was not saying that the underlying issues had gone away, nor that no further work would be done, something that only became clear in the final clause. Living in Love and Faith had sought to address LGBTQIA+ inclusion, the measures that could be passed to advance it and the provision necessary for those of a traditional outlook as a result. This has made the process rather heavy and cumbersome, with forward movement in one area stalling because of work in others not being ready. In trying to deliver a whole package of measures together, LLF has buckled under its own weight. This clause in the motion is not, as the press have inaccurately claimed, the end of work towards inclusion. Rather it acknowledges that LLF has run its course, that some measures have passed and others will be taken forward through different, more focussed routes. This has the advantage that some of the most controversial ideas on provision for those opposed to inclusive change are not baked into proposals. The Bishop of Chelmsford spoke in the debate to make clear that it was these divisive measures, such as Delegated Episcopal Ministry, which had made the full package approach of LLF unacceptable to the Bishops, and that future plans would not be dependent on such major structural changes that would undermine our ecclesiology.

    We should not forget that, through LLF, since 2023 we have had commended liturgy of blessing those in a committed same-sex relationship for use in regular services. Some would argue that this liturgy is also available for clergy to use in other contexts under canon law. Following a Private Member’s Motion to Synod, there has also been the withdrawal of the controversial Issues in Human Sexuality document as pastoral guidelines to which clergy have to sign up, something on which the Together on General Synod group led the way in July 2025.

    The third clause thanking members of working groups for their work was uncontroversial, the fourth – detailing the way ahead – being the main point of substance. Before this debate, the point we had reached was there are two outstanding items of business. The first is equal clergy marriage: those in a same-sex marriage currently cannot receive a licence to minister or go into the vocations, training and ordination process. The second concerns questions around the full use of the Prayers of Love and Faith, in particular whether they could be used in “standalone” services.

    The proposal from the Bishops was to continue that work under a newly-formed group. When papers for Synod first came out, many pushed back at this, seeing it as yet another working group, meaning yet more delay. However, there is a subtle difference this time around, as the group will be more focussed on specific issues and tasked with bringing proposals back to the House of Bishops on how to get things done. The papers before Synod had already outlined some options, such as making amendments to the Canons to allows clergy to marry freely. Those of us advocating for inclusive change recognise that the Bishops want to do this with substantial due process, giving any changes the most secure legislative underpinning as possible. If this can be achieved, then the accompanying inclusive change will stand on secure foundations.

    The fact is that, if we want to definitively allow clergy equal marriage, we will require change to the canons. That in turn requires a working group that can evaluate the options, draw up papers and recommend how it could be done. There will then need to be a body, in this case the House of Bishops, to sponsor that change to the canons and present it to General Synod. And then General Synod will need to go through the legal process to ensure the legislation is sound, well drafted and enacts the policy that Synod is wanting to see. That may sound lengthy and laborious, and it will be, but it is also how deep, enduring change is best constructed and embedded into our common life.

    After five hours of debate, we reached a point where all amendments brought were rejected (some by greater margins than others) and we voted on the original motion as brought by the House of Bishops.

    Inclusive members within the Chamber had a choice. We could vote for the motion, and for the journey towards greater inclusion to continue. We could abstain, explaining separately the rationale behind this choice. Or we could vote against and completely undermine any pathway towards deliverable outcomes. That could mean the cessation not only of the LLF process but of any future work on LGBTQIA+ inclusion, for years to come.

    We came into Synod with many on the inclusive side being very uncomfortable in voting for the motion. Over the week, the choice became clearer that we either supported the Bishops in continuing work, or we came alongside conservative voices who wanted it to stop altogether. The key factor in the inclusive group swinging heavily behind work continuing was testimony from LGBTQIA+ members, particularly clergy, that while this had been deeply painful for them they wanted us to keep going. Some courageous and heartfelt speeches from Claire Robson, Rachel Mann, Matt Edwards and others were profoundly moving; do watch them on the Church House YouTube record if you can. I continue to be in awe of the patience and faithfulness of LGBTQIA+ Christians who have every reason to turn their back on the Church, yet persist in solidarity with each other and keep following Christ despite the hostility and pain they are often shown. Speaking as a straight ally, they are an inspiration to me.

    The final motion was passed with 65.6% in favour, indicating a strong mandate for the work to continue. There have been four major LLF debates so far (February 23, November 23, July 24 and this one), and this margin of support is the largest we have seen yet. What needs to happen now is for the House of Bishops, who supported the motion with none voting against, to own this and drive it forward. We have learnt much through LLF, but we need to take that learning and translate it into action. Then it will be for the General Synod to take recommendations and pass them, so that more barriers to full inclusion can be dismantled.

    It will not however be this set of General Synod members who will make those decisions, because there is a General Synod election in late summer this year. Those who long for inclusive change, and hear the call from our faithful LGBTQIA+ Synod members to keep going, need to organise for those elections. Together for the Church of England and Inclusive Church are in partnership on this; do follow us on social media, subscribe to our newsletters and check our websites for more ways to do this. Together has diocesan networks across the church who are organising for the elections. More information on what will be happening and how you can make a difference will be released over coming weeks and months. If we can extend the inclusive membership in Synod, which is already substantial, then the work guaranteed by this most recent vote on LLF will be able to deliver so much more. A more inclusive, diverse and compassionate church is possible, and the way to achieve it is clear. The question is whether the broad inclusive majority in the church can step up and seize the moment.

  • The Archbishop and the Ballot Box: Why 2026 Will Be a Critical Year for the Church of England

    by Nic Tall, National Co-ordinator of Together for the Church of England

    When future church historians look back at 2026 and judge what most shaped the direction of the Church of England in that year, two factors will stand out. The first is clear: the arrival of a new Archbishop of Canterbury, Dame Sarah Mullally, the first woman to hold that role. The second will be the outcome of a critical election in autumn 2026, to the General Synod, which will influence the decisions made in the Church until 2031.

    They are not unrelated. Mullally’s term as Archbishop will largely overlap with the next General Synod, given that her retirement from post will have to take place by Spring 2032 at the latest. While the broad, perhaps too broad, role of Archbishop encompasses far more than being President of the Synod, there is much that the Synod can do to confirm or constrain the policy programme of the national Church that the Archbishop wishes to advance. The flip side of that is the influence of what the Archbishop says when she speaks in a Synod debate.

    The new Archbishop will go through a confirmatory election on 28th January, the only church election this year whose outcome is guaranteed. She will take on a role that brings with it much symbolic power and influence, but less direct power to change the Church than some might think. It is not like being the CEO of a big company, able to hire and fire at will and where a decision in the boardroom is seamlessly rolled out with the rest of the organisation expected to fall into line. The Church of England does not, in itself, exist as a legal entity. Rather it is an umbrella term for a collection of legally independent organisations – National Church Institutions, dioceses, parishes, church schools, theological colleges, religious communities and more. They all have their own systems of governance, a reminder that the most important unit of the Church is the local parish church where 99% of the action happens. But the options available to local churches are determined by national policy – how money is allocated, the safeguarding systems to be followed, what you can do with historic church buildings, and much more besides. How that national context is shaped is very important for mission and ministry in the parishes.

    This brings us to the less certain election of 2026, the General Synod elections, taking place between August and October, in every diocese and for both clergy and lay seats. Elections will be tight, decided by just a few votes one way or the other. I personally know several people on the current Synod who were elected by a majority of just one vote. The current Synod is finely balanced between those who want a more conservative church and those who want a more progressive and inclusive one. This outlook feeds through into many policy areas. One is safeguarding, where more conservative members lean towards keeping church safeguarding ‘in house’ while the progressives are more willing to consider a fully independent system.

    The finely balanced nature of the current Synod is one reason that many policy areas have become stuck, with decisions either fudged or left unimplemented amid calls for more discussion, more advice and more kicking things into the long grass. The extent of independence of safeguarding structures is one area, the mechanism for distributing money from Church Commissioners is another. The clearest example of this impasse is found in Living in Love and Faith where, despite three major votes in favour of progress, the House of Bishops has found ever more inventive ways of delaying the inclusion for LGBT+ people that the majority in the Church want to see. The February 2026 Synod may see the conclusion of the LLF process, but the underlying issue of whether the Church can bring itself to recognise and celebrate the dignity and blessedness of same sex relationships will remain. How that will be managed in future will depend heavily on the outcome of the 2026 General Synod elections.

    So it’s clear that 2026 is a moment of potential change for the Church of England, with a new Archbishop at the helm and a new General Synod waiting to be elected. By the end of the year, we will have a clearer picture of the direction the Church could be taking, and the scope of what might be possible up to 2031. Although many may not realise it, just where that window of opportunity begins and ends is very much in the hands of ordinary members of the Church. Many able to vote in the General Synod elections will not get round to doing so; turnout among the laity is usually only around 50%.

    I have already said that the General Synod elections are often decided by just a few votes. Who forms the electorate? The voters are the members of local Deanery Synods, which by chance also happen to be up for election this year, in the Spring of 2026. Deanery Synods are not usually seen as the most exciting of groups, although they can be a good local forum for sharing experience. But their influence over the composition of General Synod later in the year cannot be over-estimated. Every parish elects at least one person, often more, to the Deanery Synod and many vacancies are left unclaimed. If you care about the direction of the Church, standing for Deanery Synod at your Annual Parochial Church Meeting is one way to make a difference.

    Together for the Church of England works for a more inclusive, diverse and equitable Church. We believe that a national Church with the cure of souls for everyone who lives in the parish should strive to include as many as possible in how it works. Our work focuses on governance, helping to set the rules, processes and structures that determine the freedom that local churches have to be a Christian presence in their communities. We are working with Inclusive Church and others to support candidates who want to stand for election to General Synod, offering advice and guidance through the process. There are local diocesan Together networks across the country, and many of them are holding in person meetings this January so inclusive Christians in your area can meet each other. The local networks are not only important in organising for the Deanery Synod and General Synod elections in 2026 but are also a great way to have solidarity with inclusive Christians in your diocese. If you care about the future direction of the Church, contact your local co-ordinator and be a part of the network. You can also subscribe to the national Together mailing list, an easy way to be kept informed of what is happening. As we look ahead to whatever 2026 will bring, let’s look ahead together, work together and follow Christ together.