In GS 2303, ‘Update to General Synod of the Implementation Work for Living in Love and Faith,’[1] we have a report from the House of Bishops on the work that has been undertaken since February on the follow up to the Living in Love and Faith process.
The paper contains three elements.
- There is a report on the work undertaken by the three work groups set up after General Synod in February on Prayers of Love and Faith Pastoral Guidance and Pastoral reassurance and ‘the work conducted by the House and College of Bishops based on papers from the groups.’
- There is a description of the work that still has to be done by the bishops before General Synod in November
- There is an updated version of the Prayers of Love and Faith material.
The report does not tell us what the bishops will propose in November. It does not even give any very clear indication as to what they will propose. However, what it does tell us is that the majority view among the bishops is that ‘it should be possible to disagree and inhabit a generous theological, ecclesial and pastoral space.’ (Para 19)
The key questions raised by this majority view are as follows.
First, on what issues are they proposing that it should be possible for those in the Church of England to disagree? Does this, as the context suggests, include the matters that are currently under dispute in the Church of England, namely, the nature of marriage, the proper context for sexual activity, and what patterns of personal life should be expected of the clergy?
If it does include these matters, on what basis do the majority of the bishops hold that it is legitimate for Christians to disagree about them? To use the traditional theological terminology, on what grounds can these matters be said to be adiaphora?
Secondly, what would a ‘generous theological, ecclesial and pastoral space’ mean in practice?
Is this code for saying that the teaching of the Church of England should be altered to officially encompass the view that same-sex marriages and same-sex sexual relationships are in accordance with the will of God, that the Church should provide recognition and liturgical affirmation for same-sex relationships (including same-sex marriages) and that clergy should be allowed to be in same-sex relationships?
If this is not what it means, then what does it mean, and how would it be different from where we are as a church today? If this is what it means, then how would the bishops show that what they propose is in line with the present doctrine of the Church of England (which they have said they want to uphold) and, more broadly, in line with the teaching found in the sources of Anglican doctrine specified in Canons A5 and C15?
In addition, if this is what it means, what generosity do the bishops propose to show to those in the Church of England who will be unable to accept the changes to the church’s teaching and practice that they propose? Will they be willing to provide what CEEC has been consistently asking for, namely a provincial solution that will enable those who adhere to the Church of England’s historic teaching and practice to have their own dioceses led by bishops who will maintain this historic teaching and practice? If not, then why not?
[1] This can be found at https://www.churchofengland.org/sites/default/files/2023-06/GS%202303%20Living%20in%20Love%20and%20Faith%20update.pdf
Reflections of an Anglican Theologian 
I would like to ask a question about other aspects of apostolic teaching which are arguably more important than the doctrines of marriage and sexuality, important though those are. I have in mind the doctrines of original sin, the atonement doctrine of penal substitution and the propitiation of Godâs wrath by the death of Christ, and the terrible but true doctrine of eternal retribution of the unsaved, which all have a bearing on what the Church believes and teaches about the very doctrine of sin and salvation itself. It is true that nobody is formally trying to change the Articles and Homilies which speak of those doctrines like the Synod is trying formally to change the doctrines of Marriage and Sexuality. But not only does the liberal Church not believe those salvation doctrines but some evangelicals do not believe them either â for instance the Rev. Dr. Ian Paul and he says in his website that he is not alone.
If the differentiation sought by the CEEC is based on Marriage/Sex alone without addressing these salvation doctrines surely that cannot be satisfactory. Phil Almond
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An informative reflection. Thank you, Martin.