The Scottish Episcopal Church and the upcoming Primates’ Meeting

There’s been a little flurry of articles in the press this week about the Scottish Episcopal Church.

“SANCTIONS LOOM FOR SCOTTISH EPISCOPAL CHURCH’S PRO-GAY MARRIAGE VOTE”

“SCOTS ‘TO FACE CONSEQUENCES’ OVER GAY MARRIAGE”

“GLOBAL ANGLICAN CHURCH LEADERS CONDEMN SCOTLAND FOR ALLOWING SAME-SEX WEDDINGS”

And so on.

The only awkward thing about all these articles is that the Primates’ Meeting hasn’t happened yet. No-one has condemned anything and no-one really knows what is going to happen.

This press interest seems to have started in London in the middle of the week when someone gave a briefing to the likes of the BBC, the Telegraph and the Guardian. All three had identical stories which didn’t reference anyone in Scotland at all. It isn’t rocket science to come to the conclusion that someone in either Lambeth Palace or the Anglican Communion Office was briefing journalists against the Scottish Episcopal Church.

Now, the thing about this is, as our American Episcopalian friends would no-doubt testify strongly, that there are some things which put the Anglican Communion at serious risk. Off the record media briefings against churches in the Communion put the Communion at far, far more risk than any number of weddings of same-sex couples.

After all, Justin Welby’s own authority is undermined – seriously undermined, if people coming together can’t have any sense of confidence in those who work in Lambeth Palace and the Anglican Communion Office. Trust has been undermined this week and the Archbishop has the capacity either to regain it or undermine it further.

Once that is done, the serious business of listening to one another should begin.

For that is the point of the Primates’ Meeting – listening, not disciplining. When people talk about the Primates issuing sanctions, they have forgotten that the meeting is not a disciplinary body but is there to allow the Primates to listen to one another. The Primates have scarcely any power to discipline in any case. What can they do? There is no Canon Law that holds the communion together. Nor is there any legal mechanism that the Primates could take to chuck any of the churches out of the Communion. The Anglican Consultative Council is the only one of the fragile so-called Instruments of Communion which has a constitution and the constitution is there to hold people together not to break them apart. (And it is also regulated by English charity law and no-one wants the ACC to lose its charitable status because the Primates make an unlawful bid for power over an English charity that they are not the trustees of).

The truth is, no-one knows at this stage what the Primates will say or do. At least 16 of them are new faces who have never been there before.

One of them is the Most Rev Mark Strange, our own Primus. Mark will be able to speak directly about what has happened in Scotland. (He’s taking time to pray this week to prepare for the meeting and the Scottish Episcopal Church is praying with him).

The truth is, what has happened in Scotland is a model for how the Anglican Communion can move forward and move beyond the constant squabbles about human sexuality. Here in Scotland we’ve made conscience the thing that we argued about rather than what people get up to in bed. We’ve recognised that Episcopalians take different views about same-sex relationships and we have honoured all of them. We’ve said that conscience has to be respected.

Now the conscience thing is important to understand – for we have not simply made provision for the consciences of those who object to same-sex relationships being respected. We’ve also said that conscience clauses apply equally to those who do, sincerely and truthfully believe that God wishes to bless those same-sex couples who wish to be married in church. Those of us who believe in offering marriage to all couples have consciences too.

We’ve tried to make it so that individual consciences are respected. It was the only possible way we could hang together. Ultimately, that is the only way that the Communion can hang together too.

We have something to witness to that is good and godly and I’ve no doubt that Bishop Mark will be looking forward to sharing the good things that have happened in Scotland as we have discussed, wrestled, voted and prayed this through. Remember this – the Scottish Episcopal Church decided to stay together over same-sex nuptials and the Communion could decide to do exactly the same.

For myself, as someone who has been part of this argument for longer than I can remember, I would want to say to those interested enough to listen to what has been going on in Scotland, “taste and see that the Lord is good”.

What we are talking about are the best days of people’s lives. What we are talking about are wedding ceremonies that are full of love and grace and compassion and joy. What we are talking about is the sheer joy of welcoming diversity and setting our General Synod free from these squabbles to concentrate on the core task for our church of preaching the love of God to Scotland.

For the love of God is what we are about. The gospel is preached here. God’s grace is known here. And God’s love is shared here. And all this as much during same-sex weddings as any other time. We’ve seen it. We witness to it.

And nothing can separate us from the love of God. After all, there is no condemnation for those who are in Christ Jesus. And as it happens, I am convinced that neither death, nor life, nor angels, nor rulers, nor sanctions, nor off the record media briefings, nor primates, nor consequences, nor GAFCON, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Sexuality, Celibacy and Bishops

Chief Inspector of Sodomy

This weekend one of the bishops of the Church of England was outed. He was approached by a journalist who appears to have been in conversation with a great many people last week in the Church of England. The journalist apparently approached the Bishop of Grantham and asked him whether or not he was gay. The consequence of this was that the bishop chose to give an interview to another journalist and a story subsequently appeared in the Guardian.

I don’t wish to comment on the Bishop of Grantham’s situation other than assert that I don’t think that he was a good candidate to be outed and then to wish him well. It seems to me that enough people have had enough to say about him that we must leave him be.

As I have written before, there are some circumstances in which it is appropriate for someone to be outed. Indeed writing from Scotland after the Cardinal O’Brien affair, I think I’d say that there are circumstances in which to out someone who is engaged in the active oppression of other gay people is in itself a moral and commendable act. However, all outing situations have consequences, some of them unexpected.

I don’t happen to know the Bishop of Grantham and just about all that I know about his ministry is a report from someone who told me that he had been heard to preach in favour of the introduction of same-sex marriage. Now, one ethical matter does not make one a saint, but that’s enough for me to think that he was one of the good guys and might have been better left to work for justice and come out at a time of his own choosing.

There are a couple of things that do need to be commented on a little further though that are not immediately about the Bishop of Grantham himself.

Firstly, to note that we seem to be no further forward in getting either a common or a common-sense understanding of what celibacy is. The indignity of people being forced to declare what happens in their bedrooms is hideous. Moreover, the idea of someone being in a “celibate relationship” is entirely absurd.

I’ve written about celibacy at some length before in a blog post which enraged a good many people. (Beware of the Celibate)

I have not fundamentally changed my mind since then. It seems to me that celibacy in the Christian tradition is a turning away from romantic relationships in order to be able turn towards God and turn outwards to others. The idea of an exclusive partnership which is in some way celibate is bordering on being a contradiction of terms. What is really being discussed in England is whether individual bishops (and others) are choosing to abstain from certain sexual practises. There is an enormous difference between celibacy and abstinence and the confusion in the Church of England doesn’t just make Anglicanism look foolish but discredits Christianity as a whole, makes a laughing stock of the wider Anglican Communion and makes it much harder to share the love of God to those who need most to know about it.

I an indebted to my colleague in Edinburgh, Stephen Holmes for drawing to my attention that the idea of a “celibate relationship” is not in fact something that is entirely new within the sphere of Christianity and that something similar was condemned at the Council of Nicea and amongst many of the early theologians of our faith. The third canon of the Council of Nicea explicitly condemns the idea of clergy living in merely spiritual marriages. Basically, male clergy could only have close female relatives living with them. No chance then of having a bidey-in but telling the newspapers that it doesn’t matter because nothing is going on in the bedroom.

Check out this post on wikipedia if you want more on the idea of “celibate relationships” being condemned way back in the Christian tradition – https://en.wikipedia.org/wiki/Syneisaktism

Since the outing incident of last weekend, there has been considerable comment about the fact that the bishop has done nothing wrong because he has been celibate. Now, leaving aside that I don’t accept that he’s making a claim of celibacy so much as abstinence, it is worth seeing where all that leads us.

The first trouble is the Anglican Communion whose Secretary General this afternoon wrote an extraordinary note assuring others than he had been assured himself of the lack of hanky-panky in the Bishop of Grantham’s life and so all is well in the Communion. There are two dangers here. One is the danger that he will have to give a report on the sex life of every bishop in the Communion. (Something I can promise you I personally don’t want to hear about). The other is that the Secretary General finds himself unable to distinguish between the mores and norms of the Church of England and those of the Communion itself. He is dangerously close to this in his statement today, and perhaps needs to be reminded that a far greater sin than homosexuality is the inability in his office of being able to distinguish between the Church of England in particular and Anglicanism in general. There are, to put it bluntly once again, churches within the Communion which don’t accept the moral teachings of Lambeth 1.10, never accepted the moral teachings of Lambeth 1.10 and never will accept the teachings of Lambeth 1.10. For the Secretary General to persist in the fantasy that the Communion is united in believing in Lambeth 1.10 is the equivalent of believing that there are faeries (albeit perhaps celibate faeries) living at the bottom of the Lambeth Palace gardens.

The second trouble this weekend is what happens to the Archbishop of Canterbury when such a story as this comes along. The blunt reality is that there needs to be more to the role of being Archbishop of Canterbury than to be the Chief Inspector of Sodomy in the mind of the general public. I can’t believe that Justin Welby wants to exercise that function either in his own church or any other church but if he wants to avoid being thust into that role, he is going to need to do better than simply parrot the idea that just because someone claims their life is lived under the banner of celibacy that all is somehow well.

The banner that we are supposed to live under is love. And we are not yet seeing the Archbishop call us to a place where we can all affirm that as the birthright of all of God’s children.

If he is to do so, he needs to find ways of resisting being the Chief Inspector of Sodomy whenever Gafcon, the Church of England Press Office or any other conservative campaigning group try to nudge him towards that role. If he does resist it, he will find a world waiting to applaud him. When he doesn’t manage to do so he doesn’t just make a fool of himself but of the rest of us too. And I think people are wearying of that.

Justin Welby is a better man than these statements make him appear.

England will not be won for Christ whilst the structures of the Church of England make Christianity look like a religion for narrow-minded fools.

I happen to think that the next thing that we should expect to hear from the Bishop of Grantham on the matter of homosexuality is whether or not he agrees with the document “Issues in Human Sexuality” – the absurd pseudo-doctrinal statement that the Church of England has somehow committed itself to.

He should be expected to answer that question and do so clearly and unambiguously, but not, however, before every last one of the other bishops has had a chance to answer the same question in public. (After all, what is the point of a diocesan synod except for asking just that question of every bishop in England?).

I hope that comes soon. Very soon.

However, until it does, I think the Bishop of Grantham deserves a bit of peace.