Seven years of the Living in Love and Faith (LLF) process has taken the church backwards. It is now harder for LGBTQI+ people to thrive within the Church of England. This is the result of a significant failure of collective responsibility. The issues underlying the formal LLF process are not going away. There is a degree of collective trauma in the Church. This is the current reality. The Church of England finds itself facing a stark choice.
Full equality in ministry and relationships for LGBTQIA+ people remains the only goal for those Christians living healthy spiritual and sexual lives in contemporary society, a society in which modelling non-abusive sexual intimacy within and outside marriage for heterosexuals is as important as achieving equality for LGBTQIA+ people. It’s time to table a motion proposing a total overhaul of the Church’s teaching on sex and marriage.
Whenever I write about the crisis in the Church some people post comments telling me that parishes are in a healthy state despite the crisis at the top and others tell me the opposite. One person recently commented that “everything is all right in the parishes” whereas another commented: “It is very hard to be a parish priest at the moment, trying to faithfully serve while having no faith in the hierarchy of the Church of England.” What is your experience?
Here I am, posting another blog dealing with the Church of England in crisis when I really want to be writing about the far more critical existential crisis going on moment, of which this week’s events are but one element. There needs to be a far, far more radical transformation of the life and culture of the Church of England, a movement developing in the root, seeing and feeling the essence of unconditional love.
It’s not the doctrine of marriage that needs our primary attention, It’s the doctrine of God. That’s why I keep asking the question – what kind of God? I won’t stop asking the question. I believe it is fundamental to what we seek and that by which we are drawn – the mystery of love – what this mystery of love is and why we fall into it.
The toxic culture of prejudice and abuse affected by public school pathology and an addiction to substitutionary atonement theology advocated by conservative evangelicals is not going to be overcome until the Church of England Synod and in particular the House of Bishops and the Archbishops’ Council are shaken into a radically changed attitude in their understanding, teaching, practice, liturgy, doctrine and corporate life leading to a dramatic change in C of E culture and teaching.
I have never believed in the God believed in by the Church of England Evangelical Council, the HTB hierarchy and the Anglican Global South majority – never. After seventy years in which time our ideas about God have continued to evolve, the regressive, authoritarian, dogmatic, supposedly orthodox, traditional theology and teaching still dominates the conservative evangelical mindset of the Church of England Evangelical Council and the Global South majority of the Anglican Communion.
General Synod LLF debate curtailed. We are trapped by the Conservatives and the failure of the House of Bishops to stand up to them and pursue a radical new Christian inclusion with courage. The pursuit is futile when it seeks to resolve differences in the Church between a powerful, male, demanding, abusive, rule-based, sin-hating, dogmatic, punitive Omni-God (for such is the god adhered to by CEEC) and a God of unconditional, infinite, intimate love, the God of Jesus, Mark, Matthew, Luke, John and Paul. The two Gods are not compatible. Trying to achieve agreement between the 20% believing in the Omni-God and the 80% believing in the God of Jesus is impossible.
Can the hierarchy of the Church of England take us deep into the black hole, with courage deep enough to lead us into the unimaginable white hole through and beyond into an experience and reality named resurrection? I wish Synod would bring coherence and finality to a process that began with a profound vision, a radical new Christian inclusion, and with a trust that bringing people together would gradually transform and melt differences in the context of Christian love and prayer.
The Christian Church needs to engage with the question: “In what ways did Jesus rely on the contemporary orthodox, traditional Jewish teaching and doctrine contained in the Hebrew scriptures and worship and in what ways did he challenge them?” More importantly, it needs to understand what “life in all its fullness” means in reality for every human being and learn how to live and communicate this transformational truth.
