As Night Follows Day? (Part 2)

(Editor’s note: The following article was written by David Phillips, general secretary of the Church Society, the oldest evangelical organization in the Church of England. The article originally appeared in its entirety here . Part 1 is available here .)

But is it fair to argue that the acceptance of one will lead to the acceptance of the other? What grounds are there for asserting this?

First, there are the facts of history. There are now too many cases to ignore – national denominations which have embraced the ordination of women which then went on to embrace homosexual practice. The Evangelical Lutheran Church of the US is the most recent casualty which in August voted to permit sexual immorality amongst its clergy.

Secondly, the shift seems inevitable because unbiblical innovation necessarily leads to division. When pretty much all of Christendom has been united in saying that the Bible says one thing and then people start arguing that it says something different there are bound to be some who disagree.

Some inevitably will feel unable to remain when a Church seeks to legitimize what they believe to be error. It is well known that more than 20 members of the General Synod left the Church of England after the 1992 decision to ordain women as priests. In total more than 500 clergy left, although some later returned and a few may have used it as an excuse to get out with compensation. There were not a few members of Church Society among them. What was left was therefore weaker and more liberal. The same things happened years ago in the US Episcopal Church. Indeed most of the protestant, reformed, evangelicals left a generation or more ago often turning to Presbyterianism. Things are different in the Church of England because it is our national and established church so fewer people have left over recent decades but the general point is valid, the ordination of women in the Church of England has weakened the ‘conservative’ voice. Furthermore, the women so appointed are more likely to be liberal because a woman who accepts the classical evangelical or Anglo-Catholic position is not going to seek such a role.

Thirdly, the pressure from outside the Church increases. My experience, and I think that of others too, is that it is often outsiders who spot the flaws in our cherished ideas. Media interviewers are particularly good at this. Some in the church have elaborate arguments as to why Scripture does not say what it appears, but interviewers cannot see how this differs from arguments about sexual conduct, they are quick to see the gaps and pounce. In contrast when we stick doggedly with what the Bible actually teaches they may think we are mad (though they don’t usually say so on air) but they also see that we are being consistent. Moreover, they can see that whatever else might be said Christians through history have held both issues to be wrong.

The final part of this series will run on Friday.