A pamphlet entitled “Speaking Love’s Name; Homosexuality: Some Catholic and Socialist Perspectives” written in 1988 had an introduction from Prof. Rowan Willams. It a name we recognize, but a voice we’ve rarely heard.
His writing refers to a resolution at the 1987 synod of the Church of England in which the traditional teachings of sex being reserved for the state of holy matrimony was reaffirmed.
Here’s the first paragraph and some “pull quotes”:
“”The past year has been a wintry one for the Church of England; a time in which it has often been difficult to believe that it is possible to be an Anglican with integrity. We have shown ourselves to be self-destructive in our inner conflicts, in some very dramatic ways: above all, we have shown a degree of collective neurosis on the subject of sexuality that is really quite astounding in this century and this culture. We have, it seems, been happy to collude with the paranoia of populist homophobia, fuelled by the AIDS epidemic and by myths of gay ‘propaganda’ in schools — fuelled, that is, by tragedy on the one hand and lies on the other. Last November, the General Synod passed a resolution whose force remains ambiguous, declaring the undesirability of gay clergy being allowed to express and experience their sexual identity in the way most people do. Even the most superficial analysis of the debate shows how the Synod was simultaneously cajoled and panicked into this move: well-meaning ‘liberals’, equally afraid of the harshness of the original motion (about which the less said the better) and of getting involved in a genuinely theological debate on sexuality, joined hands with some of the most disturbing elements in the contemporary Church of England, those who are determined to make it an ideologically monolithic body, to produce a vote which has, in practice, delivered much of what the original motion aimed at. This shabby compromise has been held up by bishops as representing the ‘mind’ of the Church, and accorded something like legislative force. Bishops have appealed to it in justifying their actions against gay clergy and ordinands. It is becoming harder all the time for a gay person to be honest in the Church. We have helped to build a climate in which concealment is rewarded — while at the same time conniving with the hysteria of the gutter press, and effectively giving into their hands as victims all those who do not manage successful concealment. And the lowest point has come with the vendetta conducted by the Diocese of London through its legal officers against the parish of St. Botolph’s, Aldgate, and the Lesbian and Gay Christian Movement.”[…] But as the New Testament makes plain, to go at the pace of the slowest, to respect the human needs of those whose vision is less clear, is not to compromise on the substantive point of what liberty in Christ means. The Church of England has indeed been giving an uncertain moral lead, just as it has been accused of doing — but the uncertainty has been over the moral and spiritual importance of truthfulness, truth to one’s own nature, truth in relations with other believers. The more we make such truthfulness impossible, the more we quench the Spirit. […]The present collection of essays is an attempt to acknowledge the mess we are — in; to express some of the hurt and anger that has been generated (not least among those who feel that their pastors in the Church, especially those in ‘leadership’ positions, have let them down); and to move the necessary theological discussion a little bit further forward. But it will have made its point if it communicates why so many people currently feel ashamed of our Church’s public voice on this issue. Not all of us are fully agreed on the tactics or the theology of where we go next; but we share the sense that our Church has not done well in these matters, and that we are in urgent need of plain speaking and clear thinking, recognising that there is a debate to be conducted (which has already begun long since, if the truth be told) about theology and spirituality, one that is not to be sidetracked either by the trading of texts or by a tactful but finally corrupting liberal discretion.”
More here. Thanks to the folks at Thinking Anglicans for finding this.
If I recall correctly, since I remember Rowan Williams attending the parish where I was a seminarian in New Haven back in 1989, this must have been written just before he was a visiting professor at Yale, and while he was still at Oxford.