Q1. The Church of England Evangelical Council has suggested that PCCs in conflict with their bishops over LLF might withhold some parish share or seek alternative oversight. As representatives of Guildford clergy, how would the candidates act towards groups on Synod that take this view? Revd James Rattue, Rector, St John’s Parish Church, Farncombe

A1. I believe in Synodical governance. It is not perfect but it is the best option we have for ensuring that, as a Church, we act together in a considered and purposeful way. By launching The Ephesian Fund, and encouraging alternative oversight, the CEEC has undermined synodical governance and due process. For that reason alone I cannot approve of this. I would rather work hard for a synodical solution than for parishes (or para-church organisations) to take matters into their own hands. This also feels like the nuclear option. It is hard to see how a parish can come back from a decision to divert parish share and to distance themselves from their bishop. It suggests that they do not see themselves as part of the same church as their bishop or the other parishes of their diocese. When the narrative of ‘us and them’ starts in a church, it is hard to change. I would not become part of the Evangelical Group on General Synod but would hope to work cooperatively to find a way forward which allows stand alone same-sex marriage blessings whilst also providing reassurances for traditionalist parishes and clergy.

Q2. Are you content to accept that those who read Scripture differently from you are also seeking to be faithful to the Christ in their reading of the Bible, and therefore can rightly be described as ‘biblical'? How would you handle disagreement over someone’s interpretation of scripture?  Revd Canon Chris Hollingshurst, Residentiary Canon, Guildford Cathedral

A2. “I believe that Scripture is the word of the Lord. I believe that God speaks to us through Scripture. But in God’s wisdom, this revelation is mediated to us through human minds, human culture, and specific human circumstances. I can’t help but see this when I read the Epistles of the New Testament, for example, where I am obviously reading something primarily intended for other people. To read the Bible as though it set things in stone 2000 years ago is not to read the Bible on its own terms. God intends the Bible for us today, but it takes work to discern the voice of the Spirit in the text. That is what makes studying scripture exciting! This gives rise to differences of emphasis and interpretation as we grapple with the gift of Scripture and what it might mean to us. For that reason I don’t find disagreement over interpretation intimidating, rather, it is an opportunity to listen, learn and receive from others. I would never call a fellow believer, seeking God through scripture, who has arrived at different conclusions to me ‘unbiblical’. We may differ but we strive for the same goal.”

Q3. Do you think that licensed clergy should be free to marry at their own discretion, including those who wish to marry a same sex partner in a civil marriage? Please explain your reasons for being for or against this.  Revd Jane Schofield, Associate Minister, St Mary Magdalene, The Holmwood

A3. I do believe that licensed clergy should be able to get married to whom they choose, including those who choose to marry a same-sex partner in a civil marriage. I believe this because Scripture and the Church’s tradition do not have a singular, unambiguous doctrine of marriage. The idea of marriage has developed over the long history from the patriarchs to the present day. Indeed, the Church of England’s own doctrine of marriage and sex as a gift within marriage has changed over the last 100 years: We now accept that couples can decide whether sex is for the purpose of procreation. The CofE didn’t teach that a hundred years ago. We changed — We now accept that a marriage doesn't require a woman to obey her husband. The CofE didn’t teach that a hundred years ago. We developed — We now accept that a couple can remarry in church after divorce. The CofE didn’t teach that a hundred years ago. We embraced change. Clergy who want to marry a same-sex parter do this because they believe in the loving, committed relationship we call marriage. I unhesitatingly uphold and celebrate that commitment and the love which is at its heart. Love is love. 

Q4. Would you be willing to use the Prayers of Love and Faith? If not, why not, and would you encourage other ministers to use them in conscience?  Revd Ellen Turtle, Associate Minister, St Anne’s, Bagshot

A4. I would use Prayers of Love and Faith. Indeed, before the pastoral guidance from the House of Bishops was officially published, my PCC and I decided that they could be used in our church at the earliest opportunity. I eagerly await the availability of PLF for use in stand alone services of blessing for same-sex married couples. I would encourage any church to offer the same as an opportunity to welcome same-sex couples and show them the expansive, inclusive love of God. I believe, though, that clergy should be allowed to minister within the bounds of conscience. For the last 20 years, individual clergy have been able to refuse to conduct a marriage in church for a couple whose previous marriage(s) had been dissolved. This arrangement has worked for all that time. I see no reason why it should not continue to work with the addition of the blessing of same-sex marriages. I would defend the right for any priest to act within conscience in this matter. There is enough room in the church for both views.