To allow a diversity of views within the Communion - and, indeed, within a Province - on any of these issues means canon law will have to allow for some ministers to conduct marriages and ordinations which others will consider invalid. It is precisely because so many Anglicans have experienced the fruits of women's ministry as priests and now as bishops - of lives transformed by Christ and communities renewed and revitalized - that an increasing number recognize the validity of their ministry. Here, again, the concordance approach will undoubtedly yield a traditionalist position, whereas a more contextualized understanding would ask the following questions: In contexts as diverse as North America and Africa, the Far East and Western Europe, the remarriage of divorcees and the leadership of women meets less cultural resistance than same-sex relationships. But this does not answer the question of whether all divorces in all societies have the qualities Jesus is condemning. At one extreme, we have what I will call the concordance approach. A crucial part of such discernment will be our lived experience of second marriages. Probably fitting the classic 'isolated' older guy mold, my time with Sarah reminded me of the importance of human touch and simple affection, of intimacy as a non-sexual sharing of time and presence.
Paul's condemnation to be of practices that no one - whether of the "affirming" or "traditionalist" viewpoint - would wish to defend. As Hunt reminded us: Firstly, it has sought to understand the context of divorce in Jesus's own day, and the particular practice he was condemning. Do they manifest the "fruits of the Spirit," as they are described by the New Testament writers? In a society where a husband could abandon his wife to penury by issuing a certificate of divorce, simply because he preferred another woman, the practice of divorce would indeed be adulterous. What are the fruits of these relationships? Such compromises may not bring popularity - indeed, they are more likely to elicit accusations of "betrayal" - but that is often involved in choosing true leadership over public grandstanding. Sometimes, it may well be that a woman is trapped in a marriage with an abusive spouse. Who would bear the price of schism? Paul which he appears not to regard it as specific to his culture and time. In contexts as diverse as North America and Africa, the Far East and Western Europe, the remarriage of divorcees and the leadership of women meets less cultural resistance than same-sex relationships. There are many reasons why people seek my services. Drawing on the recent work of John Barclay , Ian Paul makes the important distinction between grace being unconditioned in the sense that you do not need to be worthy to receive it and grace being unconditional. People will demand "prophetic leadership" - but what they often mean by that is that others should be led in the direction which they themselves already want to go. For Adam was formed first, then Eve. This first contextualization - a deeper understanding of the practice being condemned - leads on to the second: There is indeed a wideness in God's mercy, but it is a mercy they need no more or less than any other child of God. We've all experienced that feeling of wanting physical closeness, connection and understanding from someone, as it can be isolating and difficult to seek among others. What is our contemporary experience of same-sex relationships? As he writes, "Lesbian, gay and bisexual Christians don't just want love; they want equality and justice too. All of which explains why, despite achieving something which few thought possible a fortnight ago , Archbishop Justin Welby faces critics on all sides. Each "side" in this dispute has something to say which the other needs to hear - a fact that is possible to recognise without hedging one's bets. The case for permitting the blessing of same-sex relationships should not be made with question-begging appeals to inclusion. On divorce and on women's leadership, the affirming position is still one rooted in the Scriptures. The process of contextualization must again go beyond the plain sense of the particular passage. There are a lot of benefits when it comes to cuddling, it feels great as well as helping us to feel safe, wanted and connected to those around us. I have argued elsewhere that the Church of England will - for both theological and pragmatic reasons - have to treat the blessing of same-sex relationships as a difference of view which is consistent with continued unity of the Body.
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