You'll want to read the whole thing, but here are a couple of snippets to get you started:
The Communion has become obsessed with the consecration of one man, and with the issue he represents. Isn’t this current obsession with LGBT people irrelevant, as the title of this Lenten series of sermons suggests, a distraction from more important issues? In a recently published book on the ethics of the New Testament, Richard Burridge, Dean of King’s College London writes "While the spectres of mass starvation, international conflicts, HIV/AIDS and global warming stalk us like four modern horsemen of the Apocalypse, many Christian churches around the world are overwhelmed by internal wrangling about women in leadership and homosexuality."
What it means to be ‘biblical’ lies at the heart of these debates, says Richard. He concludes "Whenever we are presented with a choice between being biblical and being inclusive, it is a false dichotomy - for to be truly biblical is to be inclusive in any community which wants to follow and imitate Jesus."
Why is it relevant to the church that she should affirm LGBT people and why is this a holy cause? Because care for the oppressed and marginalised is core to the Gospel of Our Lord Jesus Christ. Because LGBT people are subjected to abuse, persecution, death threats, murder and execution in many countries now.
The trauma through which Christianity in general is living, and the Anglican Communion is living with particular intensity, is a trauma about far more than LGBT sexuality and sexual activity. To grossly over-simplify what is clearly a very complex dynamic, I’d like to suggest it is about two core things.
Firstly, literalism and the concrete against the spiritual and the divine. Conservatives want to return us to a pre-enlightenment mentality, a time when they imagine people’s world view was more secure and certain. That’s a fantasy, of course, but in a time of deep insecurity and uncertainty, people of our generation are seeking the security blanket of fundamentalism and secure, ’unchanging’ faith. That isn’t the kind of faith Jesus was encouraging Nicodemus to explore.
LGBT people are scapegoats in this dynamic. We may also be prophets, reminding the church that Jesus is gently inviting us to take the risk of journeying further down the road with him.
Secondly, the exploration of the presence of LGBT people in church and society may also be forcing the church to confront properly for the first time in 2000 years the aversion it carries to the truth that God creates us male and female and sexual. Our spiritual and sexual selves are deeply intertwined, and the church expends enormous amounts of time and energy trying to prise the two apart.