Writing following the publication of the new Synod’s membership, theologian and commentator Revd Dr Andrew Goddard has examined the election results, including voting patterns, candidate affiliations and the likely balance of views across the three Houses.

The composition of the new Synod is explored by: the past Synodical experience of members, their age distribution, and the balance of men and women standing and being elected. Brief observations in relation to GMH and LGBTQI+ candidates and an evolution towards more of a 3-party (or 3-bloc) pattern of candidates is followed by exploration of the stance of the elected members on questions related to marriage and sexuality.

While acknowledging the complexity in analysing the results, his findings suggest that revisionists have likely secured a small majority among the clergy again but argues that the House of Laity is too close to call, in part because of the number of members where there is insufficient clear evidence of their views. He concludes that it seems likely the laity are more conservative than before, with the possibility of a conservative majority.

Goddard argues that this outcome raises serious questions about the wisdom of bringing the questions left unresolved at the end of Prayers of Love and Faith back into this new Synod whose term of office is almost co-terminous with that of Archbishop Sarah’s primacy. The fact that even among the clergy the revisionist majority is unlikely to reach as high as 55:45 means that standalone services now have no chance of passing given the need for 2/3 majority in every House. And any other significant changes will face major obstacles.

Read the full article here

In this context, we are therefore greatly encouraged to have strengthened our position on the General Synod with a number of dioceses returning more orthodox members than last time (more detail and analysis in due course). This gives us a stronger platform from which to build alliances, influence key decisions and help shape the Synod’s agenda.

Of course, the true test of our voting strength on issues such as Living in Love and Faith (LLF) will only come when the new Synod considers these matters. We must therefore remain prayerful and ready for the challenges ahead.

In the immediate future we will work hard at General Synod to build the Evangelical Group on General Synod (EGGS) so that it is ‘ready’ for when important debates arise, secure the appointment of biblically faithful people to roles and committees, and table Private Members Motions to support and further matters of evangelical concern.

Alongside this, we will continue to advocate for permanent orthodox provision within the Church of England. This includes oversight and licensing from bishops who uphold the Church’s biblical teaching, as well as a biblically boundaried space in which orthodox Anglicans can flourish both now and in the future.

Outside of Synod, these results demonstrate a large scale commitment to biblical orthodoxy in parishes across the country, while also reminding us that there remains a strong desire and current for liberal change, particularly in matters of marriage and sexual ethics. Therefore it is very clear that we must continue to contend for truth and biblical faithfulness in the Church of England.

In all of this, there is much to thank God for. We are deeply grateful to all who stood for election, whether elected or not, and to all who prayed, campaigned and voted. The commitment and energy you and others have shown throughout these elections are a powerful reminder that there remains a strong desire among clergy and laity alike to stand for biblical orthodoxy in the Church of England.

Above all, we need to keep praying. We are not placing our hope in election results or human strength, but in God, who remains faithful to His Church. As Paul reminds us, God “is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us” (Ephesians 3:20-21) – we have included some specific prayer pointers below. Please do continue to pray with us.

I’m sure we’ve all seen the headlines and reports from Save the Parish highlighting the decline in vocational parish ministry. The figures paint a sobering picture of the challenges facing the Church of England and raise serious questions about what the national church will look like in five, ten or twenty years’ time.

It is no coincidence that these reports have landed as we approach the elections to the General Synod later this month. Those elected will have a seat at the table for the next five years – and the decisions they make will have consequences far beyond the Synod chamber.

These elections matter. And not only because of the future of parish ministry.

Over the next five years, the new Synod will face major decisions on whatever succeeds Living in Love and Faith (LLF) and the introduction of Prayers of Love and Faith (PLF), the church’s finances, safeguarding and leadership. These are not abstract policy questions. They go to the heart of what kind of Church of England we want to be – and what kind of church we want to hand on to the next generation.

CEEC (whose members include New Wine, ReNew and others) is working as part of the Alliance with traditional Catholics and HTB – to support candidates who are committed to upholding and defending our biblical foundations, as expressed in the doctrine and teaching of the Church of England.

We are not the only ones who recognise the importance of these elections. Other groups are also seeking to increase their influence within Synod. Together for the Church of England is actively campaigning for a more ‘inclusive’ Church, including support for same-sex marriage. We believe the Gospel is gloriously inclusive, that we have all sinned, that all are invited to respond to God’s invitation through his Son, and that everyone needs to work out how to live in repentance and faith.

There is a lot at stake. And, yes, we should work hard.

We have encouraged people to stand. We should make sure voters know who the candidates are and what they stand for. We should encourage as many orthodox voters as possible to cast their votes.

But there is one thing we must not forget in all the campaigning, emails, conversations and electioneering: this is God’s church, not ours.

We can organise, campaign and do everything humanly possible – and we should. But we cannot engineer the outcome in our own strength. Our confidence cannot rest in clever strategy, persuasive candidates or even a strong election result.

Our confidence rests in the God who is able to do “immeasurably more than all we ask or imagine” (Ephesians 3:20).

Prayer, then, is not an optional extra to the election campaign. It is foundational.

So please pray – individually and in your churches – as we head into the elections. Pray for the candidates. Pray for authenticity, integrity, wisdom and courage.  Pray that candidates will be able to speak the truth with grace and in love. And please pray that as many orthodox voters as possible will use their vote.

And if you are reading this as a member of a non-Church of England church, we know this might feel irrelevant to you personally, but please partner with us and do be praying for the national church at this time.

The stakes are high. So let’s pray, trusting the One who is able to do far more than we can ask or imagine, that He will be glorified in His church.

By Jane Patterson, secretary of the Evangelical Group on General Synod (EGGS), member of CEEC, and also chair of the Alliance General Synod elections working group.

This article was published in the October 2026 edition of Evangelicals Now and can be viewed here – https://www.e-n.org.uk/print-edition/

The film comes at a significant moment for the Church of England, with elections for the next General Synod taking place currently.

The Alliance describes itself as a “network of networks”, bringing together people and organisations from across different traditions (Traditional Catholics, CEEC – including New Wine and ReNew among others – and HTB) who share a common vision for the future of the Church of England.

At the heart of that vision is a conviction that renewal will only come as the Church remains rooted in Scripture and continues to stand firm in its historic teachings and the doctrines handed down through the generations.

Its members are united by a desire to see a sustainable place secured at the heart of the Church of England for those committed to the received teachings of the universal Church of Jesus Christ.

Rev John Dunnett, National Director of CEEC, said:

“It is crunch time for the Church of England as elections to the General Synod get underway. At this decisive moment, this introductory film is really helpful in explaining clearly who the Alliance is and what brings us together. I hope many people will take the opportunity to watch it and discover more about the Alliance and how they can join us.”

A spokesperson for the Alliance said:

“This is a pivotal time for the Church of England. The Alliance is a network of networks with a vision for renewal of the whole Church, in our parishes, dioceses, and synods. We invite you to join with us.”

Watch the Alliance vision video: Watch the video on Vimeo

Read more information about the General Synod elections – Read more

The early Church was no exception. We sometimes read the Book of Acts through rose-tinted spectacles, imagining a golden age where everyone agreed, the Spirit moved powerfully, and the gospel spread unhindered. The reality was rather different. The Church in Acts was made up of ordinary people, and it knew disagreement, misunderstanding, sin and compromise just as we do. An old hymn puts it honestly enough: the Church has always been “by schisms rent asunder, by heresies distressed.”

One of the great challenges of our age is learning how to disagree well. In Love Your Enemies, Arthur Brooks argues that we live in a “culture of contempt” – divided into echo chambers that reinforce our own opinions and encourage us to dismiss those who think differently. More troubling still, our contempt is often aimed not at ideas but at people. It is not simply that we think someone is wrong; we conclude they are worthless. Sadly, that same spirit has found its way into the Church.

Acts 15 records a moment when the future of the Christian movement hung in the balance. This was no minor disagreement about worship style or personal preference. Luke tells us that Paul and Barnabas were drawn into “sharp dispute and debate” with those who insisted that Gentile believers must be circumcised and keep the Law of Moses. The question at stake was fundamental: how is a person saved?

The Church’s response is instructive. Rather than letting factions harden, the apostles and elders gathered in Jerusalem to seek the mind of Christ as a body. Their concern was not victory but truth – a distinction as vital, and as easily lost, today as it was then. One mark of spiritual maturity is learning to tell the difference between core theological conviction, where we cannot bend, and personal preference, where wisdom makes room for faithful disagreement.

As the discussion unfolds, something striking happens: the participants keep drawing attention to what God is doing. We read of the joy that spread as news of Gentile conversions reached Jerusalem. Peter reminds the council how God had poured out the Spirit on Gentiles. Paul and Barnabas describe the signs and wonders that accompanied their ministry. Again and again, the question is not “who’s right and who’s wrong?” but “where is God at work?”, recognising that we may all be convicted.

This doesn’t mean experience replaces Scripture. It does mean we should pay attention when God appears to be doing something that challenges our assumptions. Peter’s testimony carries particular weight here, because it had cost him something. He’d needed his own heart changed before he could see what God was doing among Cornelius’s household, and even afterwards he found it hard to navigate what the change meant for the Law’s role – Paul later had to challenge him over exactly this in Galatians 2. Growth in discernment, even for an apostle, wasn’t instant or comfortable.

Sometimes God moves in places we didn’t expect. Sometimes he welcomes people we assumed were far from him. The question is always whether we’re willing to listen.

Yet experience alone isn’t enough. Today, there seems often to be an assumption that “my truth” is the ultimate argument.  After hearing the testimonies of Peter, Paul and Barnabas, James turns to Scripture, showing how what God is doing among the Gentiles is consistent with what he’d already promised through the prophets. Experience and Scripture are held together – the Church listens to what God is doing, then reflects carefully on his Word. That remains a wise pattern for every generation.

From there, the Council moves from reflection to application. James proposes a way forward that preserves the truth of the gospel while protecting unity: salvation comes through grace, not the Law, and that principle cannot be compromised. Yet Gentile believers are also asked to live counter-culturally, to avoid confusing their pagan neighbours, and to act sensitively toward Jewish believers still bound to the food laws. Truth and love are held together. Grace and holiness are not opposed. Gospel freedom bends, where it must, to gospel witness.

This is where discernment gets harder. Sometimes there is genuine freedom, and more than one faithful path forward. Later in Acts, Paul and Barnabas disagree sharply over John Mark and part company – yet God uses both ministries afterwards; Barnabas disappears from the narrative, but arguably we have Mark’s gospel because of his decision.

At the same time, the New Testament is equally clear that some things are non-negotiable – occasions when error must be resisted and separation becomes necessary. The real challenge is knowing which situation we’re facing, and that takes wisdom as much as conviction.

Acts 15 reminds us that Christian leadership is neither rigid nor endlessly accommodating. It is discerning. It listens carefully, remains uncompromisingly anchored in Scripture, pays attention to the Spirit, and pursues unity without sacrificing truth. When the council reaches its conclusion, the result is not resentment but encouragement – the believers rejoice, the Church is strengthened, and the movement continues.

Perhaps that’s the greatest lesson of all. The gospel advances most effectively when God’s people learn to handle disagreement with grace and truth, because we cannot proclaim good news if we cease to embody it. Jesus himself was described as “full of grace and truth” (John 1:14). If the Church is to remain a healthy movement, rather than a divided institution or a decaying monument, we must learn to be the same.

]]> https://ceec.info/king-pmm-defeated-by-house-of-bishops-in-knife-edge-vote/ Tue, 14 Jul 2026 13:41:32 +0000 https://ceec.info/?p=5208 Read more

I recently had the opportunity to attend Oak Hill College’s annual School of theology event. This year the title was: Class and Ministry in the UK Today. It is a one-day event, although for me it was three days, and it showed how evangelicals, while often cast as those who don’t do privilege, class and poverty too well, actually do – and are looking to God to do it better!

It formed one day of an “Impact Week” for the students, to enable them, as future leaders in churches, to start to build an understanding of the wider social, and therefore ecclesial, landscape they will minister into. You can’t escape politics or culture – you can either do them well or poorly, or just ignore it, but they will never go away.

Day One was with current Oak Hill students doing teaching and open Q&A with the other speakers. Day Two was the conference proper, and Day Three hosting some students in my South East London parish.

Monday was the practical and theory day, and we had John Funnel from Noddfa in Wales, initially self-supporting with only a few faithful pensioners in his church, to now over 300, and a ministry that works with local agencies to support thousands across the community. His is truly a church that has made its place in the area invaluable and that has been recognised. And John has done it without any compromise on how he preaches, teaches and ministers. Personally, the big point of interest was that John was working with a near homogenous group of people from the Welsh Valleys, whereas I minister in an area that now has 38 different first languages in the local school, meaning 38 different people groups on my patch, many of whom dislike others. Hyper-diversity doesn’t begin to touch it, but our approaches had both areas of direct similarity with complete difference – both saw the core human need of the “full-fat Gospel”, that life-changing encounter with Christ, as non-negotiable, while in terms of simply culture, how you shape ministry to Welsh men from the Valleys is not the same as Zimbabwean women in South East London. This was the source of many questions from the students.

Gary Jenkins, Dean of Estates for Southwark Diocese looked at how class is more a culture than an economic category, even though the two clearly overlap, and finally, Natalie Williams (Jubilee Plus) spoke about coastal poverty, but her main focus was on how she, as a unmarried working class woman, did not fit so many of the leadership models that evangelicals often work with, yet she was now a CEO. There is a need to look beyond externals to the gifts and callings God places deeper within people.

Tuesday was the conference proper, and Matthew Sleeman (Oak Hill Vice Principal) opened with an excellent overview of what class is and isn’t and how it has been shaped by history and political and philosophical movements, and become described using ever more subdivided categories. Previously class was predicted on landownership, but the Industrial Revolution changed paradigm, which then got further shaped by political ideas in the Victorian period. Both the world wars reshaped the landscape (poverty creates political problems, so let’s avoid that happening again), and various recessions, crashes and de-industrialisation in the last few decades further complicates the picture to include those who would be “generationally non-working working class”

The second session led by London City Mission was based around three short vignettes (acted out Archers like – middle-class Radio 4 reference point!) that showed how (unintentionally) assumptions can be made about people and situations, and how then the gold can be missed – e.g. talking about your mortgage or skiing holiday in a sermon as if it was a common lived experience for all in the congregation, when the single parent is simply wondering how to get to the end of the week.

The afternoon had seminars on hyper-diversity, class on urban estates, class in coastal towns, and class in post-industrial communities  followed by the final session by Kirsten Birkett with her quiet yet powerfully spoken scholarship on full view. However, one comment she made remained with me: “We are primarily children of God rather than demographic categories.”, and by always bringing it back to the Gospel she rooted and rounded off the day wonderfully.

On Wednesday some students came to see what we do on Thamesmead, considering everything from badly thought through architecture and local infrastructure, via using local gifting to the fullest, ending with a session with the local Church Army Evangelist with the very people we had been thinking about for the past two days.

Privilege, class and poverty are tricky but unavoidable issues for the church today, and Oak Hill provided an excellent way in for those called to truly engage our society.

Revd Jonathan Macy leads a church in Thamesmead, London and is author of Sowing Seeds with Songs of Joy: Growing God’s Garden In Forgotten Places, which was published in 2025.

Sowing Seeds with Songs of Joy: Growing God’s Garden In Forgotten Places

As Christians, many of us aren’t sure what to think about Pride month. On the one hand, we want to love people well, stand up for human rights and stand against bad treatment of people made in the image of God. But on the other hand, we believe that God has given us good guidelines for sexuality and gender that contrast sharply with so much of what is celebrated in our culture. With both these sides in mind, many of us are left unsure what to think and how to respond.

Living Out has put together some of resources that you might be helpful if Pride month raises those sorts of questions for you. Find out more.

The initiative coincides with the July meeting of the General Synod of the Church of England, where members are expected to debate a significant Private Member’s Motion on marriage and sexual ethics. 

PRAYjuly will begin with two national online prayer meetings on 1 and 2 July, which are open to all.

On Sunday 12 July, CEEC is asking churches to pray in church services using the resources on its dedicated webpage.

Every day in July CEEC will publish a Bible verse and a prayer pointer on its social media channels and website, encouraging and helping Christians to pray for the Church of England and its mission to the nation.

Revd John Dunnett, National Director of the CEEC, said the month of prayer was intended to encourage Christians to pray that God would renew the Church of England in its faith and witness. 

“We want to pray and give thanks for the continued opportunities for the evangelisation of our nation that we see every day. We want to encourage evangelicals across the country to join together in praying for the Church of England’s faithfulness and its witness to the gospel. We want to pray for many more people to come to faith in Jesus Christ.

It has been confirmed by the Business Committee that the July General Synod will debate the PMM proposed by Professor Helen King, which seeks to affirm the compatibility of intimate same sex relationships with Christian discipleship.

The controversial motion (in full below) is cleverly worded and designed to secure support for a revision of the Church of England’s sexual ethics, without explicitly asking for a change to Church of England doctrine.

Professor Helen King (Oxford) to move:

‘That this Synod affirm that there are no fundamental objections to being in a committed, faithful, intimate same-sex relationship, and that such a relationship can be entirely compatible with Christian discipleship.’

Private Members’ Motions function similarly to those in Parliament: once sufficient support is gathered, the Business Committee may schedule them for debate. While PMMs do not change doctrine or law, they can signal the theological and political ‘view’ of the Synod.

The last time General Synod expressed a view on marriage and sexual ethics in this way was in 1987. In that year, the ‘Higton Motion’ was passed by General Synod, which affirmed the Church’s traditional teaching on sexual ethics and marriage.

Revd John Dunnett, National Director, Church of England Evangelical Council (CEEC), said: “This motion matters. While it might be viewed by some as committing General Synod to ‘nothing in particular’, this motion shows that the revisionists will find new and different ways to continually push their agenda – away from Scripture, away from our Church’s doctrine and towards liberal change – even when the House of Bishops is not doing so. And were the motion to find support it could be seen as paving the way for further change.

“The big question is how the bishops and indeed the new Archbishop will respond. Will the Archbishop see it as an opportunity to allow Synod to express its mind, or would she prefer the process to be steered by the House of Bishops, and therefore encourage her colleagues to vote against the motion?”

Around the Communion, Dunnett cautions, the overwhelming response would be one of both sadness and despair.

“News of this motion will evoke a sad and negative response from across the Communion”, Dunnett concluded. “The Global South Fellowship of Anglicans and GAFCON would undoubtedly be concerned by the motion, and its passing would increase the impaired nature of relationships between the majority Anglican Communion and the Church of England.”

The Evangelical Group on General Synod (EGGS) will be working to defeat the motion in as an effective way as possible.

The February 2026 General Synod motion has committed the House of Bishops to forming a group which will carry forward the LLF trajectory – an initiative which could be of even greater threat to the apostolic understanding of marriage and sexual ethics upon which the Church of England has always been built.

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