'Evangelical and Inclusive’ – Renewing the Heart of the Tradition

David Runcorn is a convenor of the Inclusive Evangelical network, and the author of Love means Love – same-sex relationship and the bible. 

A collection of studies and stories about evangelical faith and belief has just been published. Evangelical and Inclusive – a future and a hope is significant because it is written by evangelicals who support the full inclusion of LGBTQ+ people and their relationships in the life of the church. Their purpose is more than a revisiting of the familiar arguments. For the Inclusive Evangelicals (IE) network the present conflicts are laying bare the need for a renewal of evangelical belief and identity and set the debates within the wider picture of evangelical history and its development.

“the present conflicts are laying bare the need for a renewal of evangelical belief and identity and set the debates within the wider picture of evangelical history and its development.”

The book is not a manifesto, campaign statement or systematic study of faith and doctrine. It is telling a story that is still in the making. The approach is broad. Chapters trace the history and development of this tradition, including its global context. The relationship of faith, culture and mission is explored. Issues of scripture and doctrine are illustrated, for example, through a discussion of the theology of the atonement - so central to evangelical faith.

‘But are they really evangelical?’

The book starts with a very familiar question in the evangelical world. ‘If there’s one thing that defines evangelicals’, writes Mark Vasey Saunders, ‘it’s holding strong opinions over who is and isn’t an evangelical!’ This has painful relevance for the growing number of evangelicals who hold inclusive convictions. We are often told we are not (or are no longer) real evangelicals.

The evangelical wing of the church has grown remarkably over the last fifty years. In the Church of England its influence now extends to all aspects of its life and leadership. There are good gifts in this. However, over the same period, the oversight of its extensive organizations, networks and resources has increasingly fallen under the leadership of its more conservative wing. That is why, in the current debates, the loudest voices from this part of the church have been strongly conservative ones. This gives a misleading impression of what has always been a diverse and developing faith.

‘In 2014 the CEEC changed its constitution to require members to specifically affirm male-female marriage as God’s ‘unchangeable standard’. This immediately excluded those who are evangelicals by any historic understanding of the name, but who hold inclusive convictions on sexuality.’

The Church of England Evangelical Council (CEEC) was founded by John Stott in 1960 to represent and co-ordinate the varied expressions of Anglican evangelicalism. However, in 2014 the CEEC changed its constitution to require members to specifically affirm male-female marriage as God’s ‘unchangeable standard’. The evangelical group on the Church of England’s General Synod and Diocesan Evangelical fellowships fell in line, along with other groups and organisations. This immediately excluded many who call themselves evangelicals by any historic understanding of the name, but who hold inclusive convictions on sexuality. Theological discussion became narrowed. As well as drawing in the boundaries of membership, the change made a certain belief on human sexuality the test of Christian orthodoxy – something completely unknown in the bible and the historic creeds and councils of the church. We have reached the point where the deciding factor in almost every decision or appointment in the church is being determined by declared views on this issue.

The rapid growth of the IE network after its launch two years ago, made clear what we already knew – that there is a significant presence within evangelical churches of those with more open convictions, a desire for more exploratory understanding, and a more hospitable and open expression of a faith which had become too centred on the hard binary lines of evangelical/liberal, biblical/unbiblical, right/wrong.

“There is a significant presence within evangelical churches of those with more open convictions, and a desire for a more hospitable and open expression of a faith which had become too centred on the hard binary lines of evangelical/liberal, biblical/unbiblical, right/wrong.”

All of which means that the CEEC (and the elated ‘Alliance’ network) cannot claim to be faithfully representing this historic tradition and its life in today’s church.

Evangelicals and the Bible

The debates over sexuality have been challenging evangelicals to re-visit their understanding of how the Bible speaks to us today. The commitment to the scriptures as our unique authority and guide does not mean that views have never changed, or our understanding developed of what is taught there. The unsettling process of re-examining, repenting, re-interpreting even long unquestioned Biblical convictions under the compelling of the Spirit and in the light of contemporary questions, is a familiar task within this tradition. Indeed, our own understanding of scripture requires it.  Unless we are willing to do this we risk only reading the Bible in a kind of ancient time warp. Faith becomes inflexible, dogmatic and unable to respond to new contexts. Our twenty-first-century church is facing this challenge as we explore the gift of human identity and relationships. Specifically, the need is for a hermeneutic with which to translate ancient texts, conditions and concepts into the challenges faced in contemporary life. An example is the repeated claim made by those arguing for a traditional understanding of marriage, that the creation story in Genesis chapter two is a ‘definition of marriage’. This imposes on the text of a richly poetic, ancient wisdom story a very modern and quite literal meaning. To claim we read here God’s definite, eternal, universal, ordering of human belonging and relating is to fail to attend to the literature before us, and therefore to faithfully discern what story is actually being told, then and now.

Women and Men

The evangelical world has yet to become a place where women are fully respected and treated unambiguously as equals. ‘The distrust of women’s voices is hard baked into many women’s experience of evangelicalism’, writes Kate Massey in her chapter, Being a woman and evangelical. By contrast inclusive evangelicals are committed to offering spaces of mutual welcome where, as Kate writes, ‘we practise and develop more equal ways of engaging with one another, thus hearing and better appreciating one another’s struggles and receiving one another’s wisdom’.  (1)

In his careful critique of the issues raised by the recent abuse scandals that have unsettled the evangelical world (and beyond), Paul Roberts outlines important challenges to male identity and approaches to leadership in what remains a heavily man-centred tradition. He is concerned at the non-consultative style that presently  characterises the leadership of parts of this tradition. By contrast, IEs ‘affirm modes of Christian leadership and management of power based on a New Testament model, that is collegial, consultative, diverse and accountable. The inclusion of a diversity of leadership voices, irrespective of sex or sexuality, is crucial in expressing this model in the present day in order to make the church a safer place.’

Unity and Conflict

Simon Butler came out fully as gay in a speech in General Synod. For some years he held one of the most senior roles there – an election he accepted ‘to try to keep the Church of England honest about its sexuality in its senior places’. The sexuality debates there changed him. ‘While evangelicals were arguing about ‘first order’ and ‘second order’ issues,’ he writes, ‘I found myself believing more and more that the unity of the church was the central biblical issue at stake. To deny that unity, to refuse to accept a fellow disciple, is a fundamental and grievous sin’. Nikki Groarke agrees. She describes her experience of managing deep conflicts in Synod and in her ministry as an Archdeacon. She challenges the language of ‘fighting for a cause rather than collaboration’, and the extensive use of emotive videos, letter campaigns and threats to withhold money. She calls her present position ‘optimism with a broken heart’ (Nick Cave). The pain of standing in the midst of this disagreement is deep and costly. Inclusive Evangelicals have a high view of unity. We seek to walk alongside, not apart from, those who disagree with us. The gospel teaches us this is not an issue over which to divide.

“To deny unity, to refuse to accept a fellow disciple,

is a fundamental and grievous sin’

Good fruit

The most significant, challenging and hopeful voices in the book are from those within the LGBTQ+ community.

A numbers of writers share their journeys as gay, lesbian or transgender Christians in the evangelical church. The stories of shaming, excluding and harming are painful and challenging reading, but their message contains remarkable calls to faith.  

“The most significant, challenging and hopeful voices in the book are from the LGBTQ+ community.”

Baptist minister Rachel Humphrey calls her chapter, How being Gay made me a better evangelical’. Sheinsists that LGBTQ+ Christians have grown in faith though through adversity and exclusion. ‘When banned from the worship group, or from praying in public, we continued to worship and in that process we discovered that God was with us in this place too, and thus our faith has continued to grow and develop and mature. My faith isn’t the same as it used to be before I came out. It’s better. By every measure people might use – integrity, confidence, mental well-being, effectiveness in getting things done – it’s more meaningful, more honest, more scriptural, and - more evangelical.’ She insists that evangelical churches are the poorer for excluding the gifts, wisdom and faith of these fellow disciples of Christ. Of course this is so, for in the body of Christ ‘the eye cannot say to the hand, “I have no need of you!”’ (1 Corinthians 12.21).

In Good Fruit Alex Huzzey shares stories of inclusive churches that are growing and flourishing despite opposition and without the benefit of the support and resources readily available within (conservative led) evangelical networks. ‘In the last few years, a new generation of LGBTQ+ inclusive churches has emerged, retaining recognizably evangelical and charismatic approaches to scripture, worship and evangelism, and most importantly thriving on it.’

“In the last few years, a new generation of LGBTQ+ inclusive churches has emerged, retaining recognizably evangelical and charismatic approaches to scripture, worship and evangelism, and - most importantly - thriving on it.”

Here is a vision for the renewal of a gifted but much conflicted tradition in the church. This book is written for Christians within the evangelical world who want to understand their own historic tradition better. We have written for those seeking to engage further with the theological and biblical basis for inclusive faith. It is offered in respect and friendship to evangelicals who, though disagreeing to varying degrees, are open to continuing the conversation. It is offered to those in the wider church who wish to understand better this creative, often perplexingly intransigent, yet life-giving tradition.

It is offered in faith - for a future and a hope.

David Runcorn

1. The issues are explored further in : https://www.inclusiveevangelicals.com/post/male-and-female-he-made-them-celebrating-one-humanity-equal-and-different

 This article was first published on ViaMedia.News. https://viamedia.news/2026/04/17/10692/

Evangelical and Inclusive: A Future and a Hope.

ed David Runcorn. Canterbury Press.