Prince Edward at the General Synod
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Prince Edward at the General Synod
The House of Bishops report: the Anglo-Catholic tradition
My Christian identity lies in the Anglo-Catholic tradition which continues to sustain and challenge me.
From its outset in the 19th century there was widespread suspicion about this subversive movement. Its theological expression in ritualism was regarded as un-Anglican, unlawful and unhealthy. Today’s terminology surrounding gender and sexual orientation might not have been used then, but the issues were clearly recognised, feared and denounced.
The establishment of religious orders for women was regarded as a direct challenge to the institution of marriage. Bishop Samuel Wilberforce discerned in ritualistic young men a “want of vigour, virility, and self-expressing vitality”. A magazine dismissed them as “effeminate fanatics”.
Using today’s terminology, Anglo-Catholicism has often been caricatured and derided as harbouring a gay subculture. Irrespective of the actual sexual orientation of Anglo-Catholic laity and clergy, past or present, we have borne the opprobrium, and offered safe space to recipients, of homophobia.
And still we love the faith and the Sacraments received by the Church of England as something rich and life-giving, an articulation of Christian truth shared with the ancient Churches of East and West.
I have no formal mandate for saying so, but that is the reason why many Anglo-Catholics, and others, sincerely and gladly accept the retention of the doctrine of marriage as we have received it.
However, aware of the destructive force of homophobic innuendo and denigration, we also know we need a theological language that can articulate and honour difference in human sexual identity and relationship.
We have taken many years to find a way to hold together our differences about gender and ordination and work on that task continues. A key element in understanding those differences applies to our discussion of GS2055: no matter how theological the discussion, it is always personal, affecting alike people of faith and people of no faith.
It is not personal in the sense of being private, or something we can be possessive about. It is personal in the same sense that communion is personal. It unites us with the life of God in the most intimate and individual way; it unites us to each other and as the Church, and, made in the image of God, it unites us with every person.
Today we face the reality of new and rapidly evolving attitudes to sexual identity and relationships. Those who resist binary options, but choose self-description as LGBTI+, must hear us say, “God made you and loves you and so do we”.
Hitherto we have not acted humbly and generously in ways that are available to us. We should reflect carefully on that and repent of our failure. If we back the take note debate, the four elements outlined in GS2055, para 23, could then enable us to learn how to treat persons of any sexual orientation with the seriousness and reverence every person deserves.
Ultimately, this was also the challenge at the heart of the Anglo-Catholic revival: how does the Church live authentically in the world, in the fullest communion possible?
The Rt Revd Dr Martin Warner is the Bishop of Chichester
The Queen's General Synod message
The following message was delivered by His Royal Highness The Earl of Wessex
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