Other Links

5. WORKING GROUPS

5.1.1 The full reports of the four Working Groups are attached to this report, and labelled

A - D.

5.1.2 Each Working Group was given a set of questions to reflect on, in order to clarify the areas which need to be looked at. These questions are to be found at the beginning of each Working Group report and are outlined in the following sub sections of this report. The questions were given in order to aid the reflection of the Working Groups as a whole, rather than to generate a specific list of answers.

5.1.3 At the end of the process of discussion each Working Group testified to the way in which the discussion in the group itself had been helpful, enabling members of the group to listen to each other in a spirit of openness and stay together as a group, while still holding radically different views.

5.1.4 The Core Group does not wish to offer a summary of the reports of the working Groups and emphasises that it is important to read the full reports. This section looks at the work of the four Working Groups and draws out some conclusions which informed the Core Group in its deliberations.

5.2 Report A The Authority of the Bible

5.2.1 When considering whether or not to ordain people in committed homosexual relationships, it was clear to the 1997 Assembly that the authority of the Bible was a key area that needed further study within the life of the United Reformed Church as a whole.

The questions that this group were asked to reflect on, are as follows:

a) what does it mean to be under the authority of the Word of God?

b) how are the different books of the Bible interpreted and applied by the Church so as to reach a theological understanding of particular issues?

c) by what criteria are some biblical injunctions neglected and others cherished today?

d) is the nature of biblical authority different in matters of faith from matters of conduct?

5.2.2. The Biblical Authority Working Group makes reference to the statement in the Basis of Union of the United Reformed Church as acknowledging the high place given to scripture in this church:

the Word of God in the Old and New Testaments, discerned under the guidance of the Holy Spirit, [is] the supreme authority for the faith and conduct of all God’s people

This statement is used by the Working Group as the basis for developing an understanding of the role of the Bible in the tradition of the United Reformed Church.

5.2.3 There has been debate about what God has been saying to his people since the earliest years of the church, and this debate continues today. (A2 and A3; A3.2 looks at one of the points of difference between the early church and the present situation.)

5.2.4 The variety of ways in which people approach the text of Scripture is outlined in a brief examination of the central texts in the area of sexuality (A5). Three members of the group have offered differing interpretations of the text of Romans 1 as illustrations of the diversity of approaches that are held within the United Reformed Church (A9).

5.2.5 Paragraph A6 analyses the reasons why people in the United Reformed Church hold different views of the interpretation of Scripture, with an acknowledgement of the complexity of these differences. Some of the differences emerge because of the different weight given to the influence of the contemporary culture on our biblical understanding. Other differences arise out of the different interpretative schemes that are held.

In every age those who have found a significant message in the Bible have interpreted it according to some pattern, which offered them a comprehensible grasp of the whole scriptural narrative. Without the use of such patterns of interpretation, the biblical story would have appeared unconnected in the extreme, and it is not surprising therefore that quite a number of such schemes have been used in the Church during its history. (A6.4)

5.2.6 It is by our listening together that the Word can be heard to be the Word that God would speak to the Church. The Word that is listened for is the Word that God speaks. In trying to hear that Word, we do not look for confirmation of our opinion; we are engaged to listen for God’s Word to us, not to have God listen to our word to him. (A7.4)

5.2.7 Within the United Reformed Church, committed Christians hold a diversity of views with regard to the interpretation of the Bible. These views are not held lightly, but out of deep conviction and years of wrestling with the texts of scripture.

5.2.8 This Working Group concludes - At present the URC is not of a common mind on the specific matters which are before us. It goes on to raise the question, What will be the signs that we have come to a place where the Church is able to make a decision which all its members can honourably be asked to embrace? (A7.11)

5.2.9 The report includes the following suggestions as a response:

We will find ourselves listening to one another not in order to show up the futility of the other’s point of view, but genuinely finding the explanations given to us, even if we are unconvinced by them, contributing to our understanding of the questions. (A7.12)

We shall be open and ready to share with one another the sharp edged questions which we feel God to be putting in our own heart. (A7.13)

The report also makes clear we are not aiming at a bland acceptance of opposites but at a strenuous striving to find where our obedience in the truth may lie. (A7.15)

5.2.10 The Working Group gives a clear picture of the way in which the United Reformed Church holds a variety of views in the area of the authority of the Bible. For further agreement to be arrived at, about the way in which it is possible for different views to be held coherently together, more time would be needed for further work to be done.

5.2.11 The Core Group proposes that local churches be encouraged to deepen their studies of the Scriptures in an atmosphere of open listening in order for the study of Scripture to come more alive throughout the church.

5.3 Report B The Authority of the Councils of the Church

In Report B the Working Group addresses the question of the way in which the United Reformed Church interprets the authority of the Councils of the United Reformed Church. This area needs to be looked at in view of the discussions both leading up to and arising from the 1997 Assembly with regard to

a. who makes decisions within the life of the church, and

b. how accepted these decisions are by those who either dissent from them or have not been party to making them.

The questions that this group were asked to reflect on are as follows:

a) what processes of decision making will lead to the reception by the whole church of the decisions made, particularly on contentious issues?

b) what are the limits of diversity in policy appropriate to different councils of the church which will facilitate response to local circumstances without imperilling the authority of the General Assembly (the issue of subsidiarity)?

c) what is the extent of the necessity of prescription of any issue?

d) how may the rights of personal conviction and the safeguarding of the substance of the faith and the maintaining of the unity of the fellowship, as set out in para 10 of the Basis of Union, be upheld?

e) why have certain decisions in the area of human sexuality been problematic?

5.3.2 The particular understanding of authority held within the United Reformed Church is outlined in B1. It is stressed that the starting point for all Christians is the God who calls them. The United Reformed Church acknowledges two equal responsibilities in upholding the fellowship of the church, namely to uphold the rights of personal conviction; and safeguarding the substance of the faith and maintaining the unity of the fellowship (Basis of Union 10). The United Reformed Church has been open to the leading of the Holy Spirit, in the understanding that the Spirit might guide the church to move in new ways in the face of changing circumstances and in the light of new knowledge. (Basis of Union 18 and 6)

5.3.3 The Basis of Union establishes a balance of oversight between its councils; the Basis gives authority, all the councils of the church participate in the exercise of it and the General Assembly has as one of its tasks the guardianship of the distributed responsibilities. (B1.2.1)

5.3.4 There are a variety of different emphases on conciliarity that are held within the United Reformed Church. (B1.3)

5.3.5 There are a number of strengths and weaknesses of this understanding (B1.4), e.g. a strength is seen as the variety of thought and practice that can often be creative, while a weakness is procedures that sometimes militate against acceptance and reception because they have been too hasty.

5.3.6 The Working Group concludes by saying, our Reformed understanding of the whole people of God being the Church needs to be better expressed in our processes of decision-making. (B1.5.1)

5.3.7 This Working Group then engaged in an extensive period of reflection on the process that had gone on thus far in the United Reformed Church with regard to issues of human sexuality. The results of this reflection are outlined in Section 2.1 of the report. The report concludes that a new process needs to be established for dealing with contentious issues. This new process would more fully involve the church at every level in both the consideration of contentious issues and the consequent decision-making.

5.3.8 The Working Group makes specific recommendations to the United Reformed Church (B3.3), including:

• the need to develop reflection, based on the considerations set out in B3.1.6, concerning a theology and process of what it is right to do when radical disagreement harms the peace and unity of the church;

• the need to agree a process, such as that suggested in their report, for dealing with contentious issues;

• the need to review its conciliar structure with the aim of improving the sense of relevance of one council to another and to enhance reception of decisions by other councils of the church;

• the need to assess and explore ways of improving training for representatives in the councils of the church. Such training in the areas of the United Reformed Church’s understanding of church and polity, consultation, decision making and implementation should enrich the life of all its councils;

• the possibility of considering amendments to Standing Orders and the Structure, such as those discussed in B2.3.1, B2.3.2 and B3.2.1d.

5.4. Report C Ordination and Human Sexuality

5.4.1 In Report C the Working Group looks at the question of Ordination and Human Sexuality.

The questions that this group were asked to reflect on are as follows:

a) what does it mean for an ordained minister to be called to a holy life?

b) how far should an ordained person be expected to be a ‘role model’ in his or her personal relationships, and for whom, inside and outside the church?

c) should the Church publicly recognise committed homosexual relationships, and if so, how?

d) could ordination to the ministry be considered in the absence of such recognition?

e) should a distinction be drawn between relationships involving sexual activity and those which do not?

f) what would be the implications of ordaining ministers who might not be acceptable throughout the Church?

g) if persons in committed homosexual relationships were ordained to the ministry, how would a Christian understanding of fidelity in sexual ethics be maintained?

5.4.2 The Working Group committed itself to seeking the mind of Christ, in the confidence that God has a will and purpose for our church. The Working Group testified to the way in which they had found a sense of unity amongst themselves, despite deep differences. We found that, through our long process of exploration and discovery, although some of our differences were just as great at the end, we grew in the intensity of our commitment to and respect for one another, and became more and more aware of the grace of God at work in each other. We are convinced that there is no substitute for personal encounter.

5.4.3 The report placed the discussion in the context of the ethics of relationships. It is as Christians absorb, and are transformed by, the love of God that our human relationships become selfless and Christlike, symbols of the love of God for humanity. It is because some Christians recognise such Christlike love in committed and faithful homosexual partnerships, and because some gay and lesbian Christians believe their partnerships to be God-given, that debate has arisen. Others disagree, for while the ethical practice of sexuality is a question for everybody and not just those of a homosexual disposition, many Christians believe that any physical expression of homosexual love is abhorrent to God and contradicts God’s creative purpose. What is the truth?

5.4.4 The question of what the truth is, and how we discover this, is then explored throughout the report.

5.4.5 The section on holy living takes up the statement on Holy Living taken to the General Assembly in 1997 (Resolution 21) as the basis for its thinking. The questions ‘what does it mean to be holy?’ and ‘what does it mean to live a holy life?’ are addressed. Holiness is seen as arising out of a relationship with the holy God. Living a holy life means that individuals and communities are always responsible to God to ensure that the listening and obedience are constant and authentic. The Group agreed that there could not be a checklist of rules for holy living.

5.4.6 The section on ordination was based on the official position of the United Reformed Church, as contained in the Basis of Union and the Structure of the United Reformed Church (Basis paragraph 20). Despite holding different views on ordination, the Group agreed that on the question of ordination and human sexuality treating ministers and elders separately could not be justified. (C3.2)

5.4.7 The question of the ordination of women was looked at (C3.3). The report argues that what is significant about the ordination of women is that the church looked again at particular biblical texts and argued that other scriptural passages, and the whole tenor of the Scriptures, permitted what seemed at first sight to be forbidden.

5.4.8 The report looks at the understanding of call in the United Reformed Church and at the promises ministers make at ordination and induction about living a holy life. There was not a consensus in the group as to whether suitability of character for ministry could include a faithful, loving, same-sex partnership which may include a physical relationship. (C3.5)

5.4.9 On matters of sexuality, the group found some areas in which there was consensus, but were divided in other areas. The areas of agreement were about not equating all reference to sexuality with the issue of homosexuality, and about not limiting treatment of sexuality to considering genital acts only. Areas of difference emerged out of the variety of ways in which Scripture was approached (C4.1, C4.3). In considering those areas in which there was unity and those areas in which there was difference, the group was helped by considering the language used in the discussion. (C4.2)

5.4.10 One of the areas of difference was on an understanding of creation and the fall (C4.4, 4.5, 4.6). The question is focused in C4.8 difference or disorder? Some people begin from what they see as the created norm, where man is for woman and woman for man, with physical union clearly intended by the complementary design of our manifest genital physical differences. Others highlight the naturalness some gay and lesbian people experience in their union, including its physical aspects. The question is whether anything different from the created norm is, per se, disordered….. The difficulty is deciding what is creative difference and what is disorder against creation. The report gives a challenge to distinguish those differences in theology and practice which, creatively held in tension, might be mutually enriching from those which are disordered, destructive and inconsistent. (C4.10)

5.4.11 The report acknowledges the inconclusive nature of its findings and suggests this may be an indication to the denomination of the way forward. This is not to suggest that we need to live with permanent difference but it does caution that drawing conclusions too readily and easily may exclude the Spirit of God. (C5.2)

5.4.12 At the end, a number of points are listed about where the group is in agreement (C5.4), and a further list is given of where the group is divided (C5.5).

5.5 Report D Wider Issues of Sexuality

5.5.1 The 1997 General Assembly was also aware that work needed to be done on more general issues of human sexuality and allied concerns. Report D outlines some of the issues that are raised in this area, with some statements and case studies for discussion.

The group was asked to reflect on the following questions:

a) how may the Church be assisted to reflect on the wider issues of human sexuality?

b) how prescriptive should the Church be on sexual ethics and sexual activity?

c) what are the pastoral and moral issues raised for church life by a diversity of culture and practice in this area?

d) how can these issues be set in a balanced perspective for the Church’s call to mission?

5.5.2 This group offered an introduction on the context in which we are living in our society and in the United Reformed Church, and went on to develop a theological reflection on the underlying issues. The group identified four principles as starting points for discussion:

• we need to acknowledge that within the Christian church we are not comfortable with discussing any issue of sexuality;

• too often the combined influences of society and the church have made us equate sexuality only with physical sexual acts;

• there is a need to affirm sexuality as something God gives to us all and as a gift that can be celebrated in diverse ways;

• we need to suggest some ethical frameworks for the expression of sexuality (D2.5).

5.5.3 The report continues with a series of statements and case studies on various aspects of sexuality. These are offered as tools in order to take the discussion forward throughout the United Reformed Church. We have sought to highlight some of the issues and dilemmas of our time, and to place them in the context of our Christian and Reformed tradition. … In offering stories concerning the wider issues of sexuality we are offering tools for discussion that illustrate how complicated it is for any of us to always know what is the right thing to do. In the use of statements we are approaching the same subjects by a different route which aims to challenge us all about our understanding of human sexuality and relationships. (D2.6)