If the Foundations Be Destroyed, What Can the Righteous Do?

A Case Study of the Anglican Church and the Struggle with Sexual Perversion**

Abstract

The Anglican Communion, once hailed as a middle way between Catholic and Protestant traditions, is today fragmented by one of the deepest crises in its history: the struggle over sexual ethics, particularly same-sex marriage and the ordination of homosexual clergy. This paper examines this crisis in light of Psalm 11:3, “If the foundations be destroyed, what can the righteous do?” The study traces the historical origins of the Church of England under King Henry VIII, whose personal moral struggles with marriage catalyzed the separation from Rome. It argues that this foundation, born in moral compromise, has left Anglicanism vulnerable to recurring ethical crises. The paper then engages with theological, biblical, and sociological perspectives on sexual perversion, highlighting the tensions between Western liberal Anglican provinces and conservative Global South Anglicans. Finally, it considers possible futures for the Communion and reflects on what the “righteous” must do to preserve biblical fidelity in an age of doctrinal drift

Introduction

The psalmist asks a piercing question in Psalm 11:3: “If the foundations are destroyed, what can the righteous do?” This rhetorical cry resonates across centuries, for foundations—whether moral, doctrinal, or institutional—determine the stability of communities of faith. When they are shaken or compromised, the entire edifice of the Church is threatened. In the twenty-first century, the Anglican Communion, a worldwide fellowship of churches with historical roots in the English Reformation, faces such a foundational crisis.

The crisis centers on questions of sexual ethics: the legitimacy of same-sex marriage, the ordination of practicing homosexuals, and the Church’s interpretation of Scripture in relation to human sexuality. The issue, however, is not merely about sexual practice; it is a deeper contest over authority, holiness, and biblical foundations. For many Anglicans, particularly in the Global South, the adoption of same-sex blessings in the West represents a direct departure from the authority of Scripture. For others, particularly in Western contexts, it is seen as a pastoral and cultural necessity, a demonstration of inclusivity and human dignity. The resulting tensions have fractured Anglican unity, with movements such as the Global Anglican Future Conference (GAFCON) emerging as alternatives to Canterbury’s leadership.

To understand this struggle in its full depth, one must revisit the historical foundations of the Anglican Church itself. Unlike the Lutheran or Reformed traditions, which were birthed primarily from theological disputes about salvation and authority, Anglicanism was initially shaped by a personal and moral crisis in the life of a monarch—King Henry VIII of England. This origin in moral compromise has had enduring consequences. As this study will argue, the Anglican Communion’s present struggle with sexual perversion reflects an unresolved historical vulnerability: when foundational principles are defined by cultural or personal expediency rather than unyielding biblical truth, crises inevitably recur.

This paper therefore pursues a twofold aim: first, to explore the historical foundations of Anglicanism in relation to King Henry VIII’s break with Rome; and second, to examine the contemporary crisis of sexual ethics in the Anglican Communion through the lens of Psalm 11:3. By doing so, it seeks to answer the urgent question: What can the righteous do when foundations are threatened or destroyed?

Historical Foundations: King Henry VIII and the Break from Rome

The Marriage Question

The Anglican Church’s birth was not the product of a systematic theological dispute but of a king’s desire for a legitimate heir. In 1509, Henry VIII married Catherine of Aragon, the widow of his elder brother, Arthur. For nearly two decades, their marriage produced several children, but only one, Mary, survived infancy. By the 1520s, with no surviving male heir and England facing potential dynastic instability, Henry became convinced that his marriage to Catherine was invalid in the eyes of God. He cited Leviticus 20:21, which warns that a man who marries his brother’s widow will remain childless, interpreting his lack of a male heir as divine judgment.

When Henry petitioned Pope Clement VII for an annulment, however, the request was denied. Political pressures complicated the matter: Catherine was the aunt of Charles V, the Holy Roman Emperor, who held significant sway over papal decisions. The Pope, unwilling to antagonize Charles, refused Henry’s appeal. For the king, the denial became intolerable.

The Break with Rome

Denied an annulment, Henry VIII took radical steps. In 1534, through the Act of Supremacy, he declared himself the “Supreme Head on earth of the Church of England.” This act severed the centuries-long ecclesiastical bond with Rome, initiating what would later be called the English Reformation.

It is significant to note that Henry’s primary motive was not theological reform. While figures such as Martin Luther in Germany and John Calvin in Geneva were advancing robust theological critiques of Catholicism—centering on justification by faith, the authority of Scripture, and the nature of the sacraments—Henry’s quarrel was personal and political. Theological reform within the Church of England came later, largely under the reign of Edward VI and through the work of Archbishop Thomas Cranmer. In contrast, the initial break was about marriage, authority, and moral compromise.

The Implications of the Anglican Beginning

This historical reality raises important implications for Anglican identity. Unlike churches founded primarily on the authority of Scripture or theological reform, the Anglican Church was born out of a moral crisis. Though later reformers infused Anglicanism with Protestant convictions—expressed in the Thirty-Nine Articles and the Book of Common Prayer—the origin story set a precedent: the Church could be reshaped by cultural expediency and personal desire.

This foundational weakness—an openness to moral and cultural compromise at the highest levels of leadership—can be seen as an antecedent to the Anglican Communion’s present struggles. Just as Henry VIII redefined marriage for personal and political convenience, certain Anglican provinces in the twenty-first century are redefining marriage and sexuality to accommodate cultural expectations of inclusivity and human rights. The parallel is striking, and it forces us to revisit Psalm 11:3 with urgency: if such foundations are destroyed, what indeed can the righteous do?

The Anglican Struggle with Sexual Perversion

Historical Teaching on Sexual Ethics in Anglicanism

From its earliest theological formulations, the Anglican tradition has upheld the biblical vision of sexuality and marriage as an essential foundation of Christian life. The Book of Common Prayer (1549, revised 1662) set forth a vision of marriage with three purposes: the procreation of children, the mutual companionship of husband and wife, and the prevention of sexual sin through a holy union. Marriage was explicitly defined as the joining of one man and one woman, echoing the teaching of Genesis 2:24 that “a man shall leave his father and mother and hold fast to his wife, and they shall become one flesh.”

This vision was further codified in the Thirty-Nine Articles of Religion (1563, finalized 1571), which, though not explicitly addressing homosexuality, grounded Anglican theology firmly in Scripture as the final authority in all matters of doctrine and morality. Homosexual acts, like adultery and fornication, were traditionally considered sinful and contrary to natural law. For centuries, this teaching was uncontested within Anglicanism, reflecting both the wider Christian consensus and the moral expectations of English society.

Shift in the Modern Era

The nineteenth and twentieth centuries brought significant cultural and intellectual shifts that challenged traditional Christian moral teaching. The rise of secular humanism, the sexual revolution of the 1960s, and growing acceptance of LGBTQ+ identities in Western societies placed immense pressure on the Anglican Church to revise its understanding of sexuality.

By the late twentieth century, divisions began to emerge within the Communion:

In Canada and the United States, dioceses gradually adopted more inclusive practices, culminating in the ordination of openly gay clergy and the blessing of same-sex unions.
In England, while officially maintaining a conservative doctrine of marriage, the Church of England allowed increasing pastoral accommodation, leading eventually to the 2023 General Synod’s decision to bless same-sex couples.
In contrast, provinces in the Global South, particularly Africa, Asia, and parts of Latin America, held firmly to the traditional teaching, citing Scripture as unambiguous in its rejection of same-sex practice.

The Case of Gene Robinson (2003)

The watershed moment came in 2003, when the Episcopal Church (USA) consecrated Gene Robinson, a man in an openly homosexual relationship, as Bishop of New Hampshire. For many Anglicans worldwide, this act represented a clear departure from biblical authority and Anglican tradition. The Lambeth Conference of 1998, in its famous Resolution I.10, had affirmed that homosexual practice was “incompatible with Scripture” and that marriage was reserved for one man and one woman. The consecration of Robinson was therefore not only a moral but also an ecclesial defiance of the Communion’s collective discernment.

This action triggered widespread dissent. Many dioceses and parishes broke away from the Episcopal Church, forming new bodies such as the Anglican Church in North America (ACNA). At the global level, the event galvanized the formation of the Global Anglican Future Conference (GAFCON) in 2008, which positioned itself as a movement to defend biblical orthodoxy within the Communion.

Theological Fault Line: Culture or Scripture?

At the heart of this crisis lies a theological fault line: Should the Anglican Communion conform its sexual ethics to the shifting norms of culture, or should it remain steadfast to the eternal authority of Scripture?

The Revisionist Argument: Advocates for same-sex inclusion argue that Scripture must be read in light of contemporary insights into human sexuality, psychology, and justice. They contend that biblical condemnations of homosexuality reflect ancient cultural contexts and are not binding for modern Christians. They emphasize themes of love, inclusion, and equality, framing same-sex marriage as an expression of God’s grace.
The Orthodox Argument: Opponents counter that the biblical witness is clear and transcultural. They point to texts such as Leviticus 18:22 (“You shall not lie with a male as with a woman; it is an abomination”) and Romans 1:26–27, which condemns same-sex relations as unnatural and dishonorable. For orthodox Anglicans, revising Scripture to accommodate cultural trends undermines the very foundation of Christian authority.

Parallels with the Past

The Anglican Communion’s present struggle bears striking parallels to its historical foundation. Just as Henry VIII sought to redefine marriage for personal and political expediency, many provinces today are redefining marriage and sexuality under the weight of cultural pressure. In both instances, the authority of Scripture and the moral foundation of the Church are subordinated to external forces—whether a monarch’s desires in the sixteenth century or cultural demands for inclusivity in the twenty-first.

The question posed by the psalmist is therefore more than rhetorical: if the Anglican foundations of biblical authority and moral clarity are compromised, what indeed can the righteous do?

Biblical and Theological Reflections

Psalm 11:3 in Context

The psalmist asks: “If the foundations are destroyed, what can the righteous do?” (Psalm 11:3, ESV). In its original context, Psalm 11 is a prayer of David in the face of wickedness that threatens to overturn the foundations of justice and order in society. Verses 1–2 describe the wicked bending their bows against the upright in heart, while verse 4 provides the ultimate assurance: “The LORD is in his holy temple; the LORD’s throne is in heaven; his eyes see, his eyelids test the children of man.”

Applied to the life of the Church, the “foundations” can be understood as those truths and practices established by God for the flourishing of His people: the authority of Scripture, the sanctity of marriage, the holiness of God’s people. When these are undermined, the righteous are faced with a crisis of identity and fidelity. The psalm does not suggest despair but a return to God’s unshakable throne, affirming that the true foundation of the Church rests not in culture, monarch, or institution, but in the sovereignty of God.

Marriage as a Divine Foundation (Genesis 2:24; Matthew 19:4–6)

The biblical account of marriage begins in creation: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Gen. 2:24). Jesus Himself affirms this in Matthew 19:4–6, grounding marriage not in human law or cultural arrangement but in divine creation: “What therefore God has joined together, let not man separate.”

The Anglican Church, through its liturgy and doctrinal teaching, historically upheld this foundation. The marriage liturgy in the Book of Common Prayer identifies three purposes of marriage: procreation, mutual love, and a remedy against sin. Redefining marriage to include same-sex unions does not merely adjust a pastoral policy; it alters a creation ordinance, striking at the very foundation upon which human society and Christian discipleship are built.

Sexual Sin and the Witness of the Church (Romans 1:26–27; 1 Corinthians 6:9–11)

Paul’s writings are unambiguous in addressing sexual sin. In Romans 1:26–27, same-sex relations are described as “contrary to nature,” a symptom of humanity’s rebellion against God. In 1 Corinthians 6:9–10, Paul warns that “the unrighteous will not inherit the kingdom of God,” including those who practice sexual immorality. Yet in verse 11, he adds hope: “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

This passage underscores two truths:

Sexual sin, like all sin, is incompatible with inheriting the kingdom.
The gospel offers transformation and sanctification to those who repent.

The danger in the Anglican crisis is that some provinces no longer call sin what it is, thereby obscuring the path of repentance and holiness. By blessing what Scripture condemns, the Church risks robbing sinners of the very hope of transformation Paul describes.

Theological Foundations: Authority of Scripture and the Nature of the Church

The crisis also raises broader theological questions:

Authority of Scripture: Article VI of the Thirty-Nine Articles declares that “Holy Scripture containeth all things necessary to salvation.” To relativize Scripture in the realm of sexual ethics undermines this foundational Anglican principle.
The Nature of the Church: The Church is called to be holy, set apart as the Bride of Christ. When the Church conforms to cultural trends instead of biblical holiness, she betrays her identity.
Christ the True Foundation: Paul reminds us in 1 Corinthians 3:11 that “no one can lay a foundation other than that which is laid, which is Jesus Christ.” The Anglican Communion’s only hope lies not in compromise, but in returning to Christ as the unshakable foundation.

Implications for Anglicanism

These biblical and theological reflections demonstrate that the current crisis is not peripheral. It is not simply about sexual ethics, pastoral accommodation, or cultural sensitivity. It is about whether the Church will remain rooted in the foundations God Himself has laid—Scripture, creation, and Christ—or whether it will construct a new foundation upon the shifting sands of cultural acceptance.

The psalmist’s question thus demands a sober response. If the foundations of biblical authority and moral clarity are destroyed, the righteous are left with a singular task: to return to the Lord’s throne, to rebuild on Christ, and to bear witness to holiness in a world of compromise.

5. Theological Reflections: Sexual Ethics, Scripture, and the Foundations of the Church

The question raised by the psalmist — “If the foundations be destroyed, what can the righteous do?” (Ps. 11:3, KJV) — is fundamentally theological. It presses the Church to ask what it means to remain faithful when societal, cultural, and even ecclesiastical structures of morality shift. For the Anglican Church, the question of sexual ethics has become a decisive point of testing, both because it touches upon the created order established by God, and because it directly challenges the authority of Scripture as the foundation of faith and practice.

5.1. The Authority of Scripture in Anglican Theology

The Anglican tradition has historically emphasized the so-called three-legged stool of Scripture, tradition, and reason. Richard Hooker, in his Laws of Ecclesiastical Polity, articulated that while reason and tradition are important, they must be guided and bounded by Holy Scripture.¹ The Thirty-Nine Articles of Religion further affirm that “Holy Scripture containeth all things necessary to salvation,”² thereby centering Scripture as the final court of appeal in matters of faith and morals.

In contemporary debates over sexual ethics, however, a hermeneutical crisis has emerged. Some Anglicans have adopted revisionist readings of Scripture, reinterpreting passages such as Romans 1:26–27 and 1 Corinthians 6:9–11 to argue for the inclusion of same-sex unions.³ Others, particularly in the Global South, hold firmly to a traditional reading of these texts, viewing revisionist approaches as a compromise of biblical authority and a surrender to cultural relativism.⁴

Thus, the struggle over sexual ethics is not merely a matter of pastoral accommodation but represents a deeper contest over the Anglican foundation: whether Scripture is to be upheld as normative and binding, or whether it may be reshaped to fit modern sensibilities.

5.2. The Creation Order and Christian Anthropology

Sexual ethics in the Anglican Communion must also be understood within the broader theological framework of creation and redemption. Genesis 1:27–28 establishes that humanity is created male and female, blessed by God for fruitfulness and dominion. The union of man and woman in marriage is presented as a creational ordinance, not merely a cultural construct (Gen. 2:24). Jesus himself reaffirms this in Matthew 19:4–6, grounding marriage in the created order and emphasizing its permanence.

When the Anglican Communion debates sexual perversion — whether same-sex relationships, adultery, or promiscuity — the theological question is whether the Church can bless that which God has not instituted. To redefine marriage or sexual morality is to undermine the very foundations of Christian anthropology.⁵ In this sense, Psalm 11:3 becomes prophetic: the destruction of foundations begins when the Church’s moral anthropology no longer reflects God’s revealed design.

5.3. Holiness, the Body, and the Witness of the Church

The New Testament repeatedly emphasizes holiness in the body. Paul’s admonition in 1 Thessalonians 4:3 — “This is the will of God, even your sanctification, that ye should abstain from fornication” — underscores sexual purity as integral to Christian discipleship. Likewise, in 1 Corinthians 6:19–20, the body is described as the temple of the Holy Spirit, calling believers to glorify God in their physical existence.

For Anglicanism, which has historically valued sacramentality — the conviction that God’s grace is mediated through physical signs — the question of sexual ethics bears a unique weight. If the body itself becomes a site of rebellion against God’s design, the sacramental witness of the Church is compromised.⁶ This explains why many provinces, particularly in Africa, perceive the Western Anglican embrace of same-sex marriage not merely as a pastoral misjudgment but as an existential threat to the Church’s holiness and witness.

5.4. The Prophetic Role of the Righteous

Returning to Psalm 11, the role of “the righteous” is not passive resignation but active witness. If the foundations of sexual ethics are shaken, the righteous are called to rebuild through prophetic proclamation, pastoral integrity, and theological fidelity. This is evident in movements like GAFCON, which positions itself as a renewal movement within Anglicanism, reclaiming biblical orthodoxy in the face of doctrinal erosion.

Thus, the theological struggle over sexual perversion is not merely an internal debate but a defining crisis that tests whether Anglicanism will remain anchored to its historic foundations or drift into theological relativism.

¹ Richard Hooker, Of the Laws of Ecclesiastical Polity, ed. John Keble (Oxford: Oxford University Press, 1888), V.8.
² Thirty-Nine Articles of Religion, Article VI.
³ For example, see Walter Wink, “Homosexuality and the Bible,” Christian Century 114, no. 32 (1997): 1020–23.
⁴ John Stott, Issues Facing Christians Today (Grand Rapids: Zondervan, 1990), 329–42.
⁵ Robert Gagnon, The Bible and Homosexual Practice (Nashville: Abingdon, 2001), 43–55.
⁶ Ephraim Radner, A Brutal Unity: The Spiritual Politics of the Christian Church (Waco: Baylor University Press, 2012), 188–90.

6. Case Studies of Anglican Provinces: Crisis and Response

The Anglican Communion, comprising thirty-nine autonomous provinces, has never been a monolithic body but a fellowship united in historic ties, common prayer, and shared identity. Yet, the debates over sexual perversion — especially same-sex marriage and ordination — have revealed deep fractures. A closer look at four contexts (The Episcopal Church in the United States, the Church of England, the Anglican Church of Nigeria, and GAFCON) illustrates the breadth and intensity of this struggle.

6.1 The Episcopal Church (USA): Liberalization and Ecclesial Fracture

The Episcopal Church (TEC) has been the epicenter of the Anglican Communion’s sexual ethics controversy. In 2003, TEC consecrated Gene Robinson, an openly gay man in a same-sex relationship, as Bishop of New Hampshire.¹ This act was hailed by progressives as a prophetic step toward inclusion but condemned by many Anglicans worldwide as a rejection of biblical teaching.

Subsequent decisions, including the authorization of same-sex blessings (2012) and the redefinition of marriage in the canons to include same-sex couples (2015), entrenched TEC’s liberal trajectory.² These moves triggered widespread resistance, with entire dioceses (such as San Joaquin, Fort Worth, and Pittsburgh) and numerous parishes breaking away to form the Anglican Church in North America (ACNA) in 2009.³

The fracture within TEC highlights a foundational dilemma: when a province redefines sexual morality, is it exercising legitimate provincial autonomy, or is it abandoning the catholicity of Anglicanism? For many in the Global South, TEC’s actions represent the destruction of foundational truths, confirming the psalmist’s lament that the foundations have been shaken.

6.2 The Church of England: Compromise and Cultural Accommodation

As the mother church of the Communion, the Church of England (CoE) occupies a unique position. While it has not officially embraced same-sex marriage, it has moved toward greater accommodation. In February 2023, the General Synod voted to allow prayers of blessing for same-sex couples, while stopping short of altering the marriage canon.⁴

This halfway position has pleased neither side. Conservatives argue that blessing same-sex unions while refusing to solemnize them is incoherent and undermines biblical teaching. Progressives, on the other hand, view the move as insufficient. The result has been internal division, with groups like the Church of England Evangelical Council (CEEC) warning that such compromises erode the Church’s biblical foundations.⁵

The CoE’s struggle reflects a broader Western dilemma: how to maintain cultural relevance in a secular society without abandoning scriptural authority. In this context, Psalm 11:3 becomes strikingly relevant — when foundations of biblical anthropology are compromised for social acceptance, the righteous are left to discern how to witness faithfully in the midst of compromise.

6.3 The Anglican Church of Nigeria: Doctrinal Clarity and Prophetic Opposition

In sharp contrast to TEC and the CoE, the Church of Nigeria has taken an uncompromising stand on sexual ethics. Under the leadership of Archbishop Peter Akinola and later Archbishops Nicholas Okoh and Henry Ndukuba, the Nigerian province has consistently condemned same-sex unions as contrary to Scripture and has refused communion with liberal provinces.⁶

Nigeria has also played a leading role in GAFCON (Global Anglican Future Conference), framing itself as a defender of biblical Anglicanism against Western revisionism. The Nigerian House of Bishops has repeatedly emphasized that “the Church of God has no authority to bless what the Lord calls sin.”⁷ This theological clarity has not only preserved Nigeria from internal division but has positioned it as a prophetic voice within the Communion.

Yet, Nigeria’s firmness has also attracted criticism from Western observers, who accuse it of cultural rigidity or homophobia. The Nigerian Church, however, frames its stance not in cultural terms but in fidelity to divine foundations. Here again, the words of Psalm 11 ring true: while Western foundations appear destroyed, Nigeria asserts that the righteous must stand, even if it means separation.

6.4 GAFCON: A Movement of Renewal and Realignment

The Global Anglican Future Conference (GAFCON), launched in Jerusalem in 2008, represents one of the most significant realignment movements in Anglican history. Comprising leaders from provinces like Nigeria, Uganda, Kenya, and Rwanda, alongside conservative Anglicans from North America, GAFCON positions itself as a renewal movement upholding “the faith once delivered to the saints.”⁸

GAFCON has provided an alternative center of authority to Canterbury, arguing that orthodoxy is not defined by institutional structures but by fidelity to Scripture. The 2008 Jerusalem Declaration set forth twelve points affirming biblical orthodoxy, including a clear rejection of homosexual practice as incompatible with Scripture.⁹

Through GAFCON, the righteous within Anglicanism have sought to rebuild what they perceive as destroyed foundations, offering not only critique but constructive renewal. The movement demonstrates that Anglicanism is not doomed to collapse under cultural pressure but can rediscover vitality through conviction and courage.

6.5 Comparative Analysis

When viewed together, these case studies illustrate the polarization within Anglicanism:

TEC represents full liberalization, where foundations are redefined.
The CoE embodies compromise, attempting to balance cultural accommodation with theological continuity.
Nigeria models doctrinal clarity, insisting on fidelity even at the cost of communion fracture.
GAFCON offers a transnational movement of renewal, seeking to rebuild global Anglican identity around Scripture rather than Canterbury.

In all these contexts, Psalm 11:3 provides a lens: the righteous must discern how to act when foundations are shaken — whether through withdrawal (as in ACNA), reform (as in CEEC), firmness (as in Nigeria), or global realignment (as in GAFCON).

¹ Douglas LeBlanc, “The Church of England and Gene Robinson,” First Things, December 2003.
² “General Convention Authorizes Same-Sex Blessings,” Episcopal News Service, July 2012.
³ Ephraim Radner and Philip Turner, The Fate of Communion: The Agony of Anglicanism and the Future of a Global Church (Grand Rapids: Eerdmans, 2006), 221–24.
⁴ Harriet Sherwood, “Church of England to Bless Same-Sex Couples,” The Guardian, February 9, 2023.
⁵ Church of England Evangelical Council, The Beautiful Story (London: CEEC, 2020).
⁶ Peter Akinola, “The Way, the Truth, the Life,” Address to the Anglican Consultative Council, 2005.
⁷ House of Bishops of the Church of Nigeria, “Communiqué on Human Sexuality,” 2014.
⁸ GAFCON, The Jerusalem Declaration, 2008.
⁹ Ibid.

7. Theological and Practical Implications: What Can the Righteous Do?

The recurring question of Psalm 11:3 — “If the foundations be destroyed, what can the righteous do?” — is not merely rhetorical; it demands an answer. In light of Anglican history, theology, and contemporary crises, the righteous are called neither to despair nor to passive lament, but to active fidelity. This section draws together theological insights and practical strategies for the Anglican Church as it confronts the challenge of sexual perversion.

7.1. Reaffirming the Authority of Scripture

At the heart of the crisis lies the question of biblical authority. If Scripture no longer serves as the normative foundation, then Anglicanism risks devolving into a culturally adaptive religion with little prophetic voice. Thus, the first task of the righteous is to reaffirm that Holy Scripture “containeth all things necessary to salvation” (Article VI of the Thirty-Nine Articles).¹

Reaffirmation means more than citation; it requires careful exegesis, faithful teaching, and courageous proclamation. In a context where biblical texts on sexuality are routinely reinterpreted to accommodate cultural norms, the Anglican Church must cultivate theological literacy among clergy and laity alike. Catechesis, Bible study, and theological education are vital tools in rebuilding confidence in Scripture.

7.2. Recovering the Doctrine of Creation and Marriage

Sexual ethics cannot be treated in isolation from broader doctrines of creation and anthropology. The righteous must recover and proclaim the truth that humanity is created male and female (Gen. 1:27), and that marriage is a divine ordinance, not a social construct (Gen. 2:24; Matt. 19:4–6).

This recovery demands both theological clarity and pastoral sensitivity. While affirming the sanctity of God’s design, the Church must also minister with compassion to those struggling with sexual brokenness. Programs of discipleship, healing, and pastoral care can embody the truth that God’s grace is sufficient not only for forgiveness but also for transformation (1 Cor. 6:11).

7.3. The Call to Holiness in a Compromised Culture

The New Testament consistently ties Christian identity to holiness: “As he who called you is holy, be ye holy in all manner of conversation” (1 Pet. 1:15). In a sexually permissive age, holiness becomes a countercultural witness. The righteous must model purity not as repression but as freedom — freedom to live as God designed, free from the bondage of sin.

For Anglicans, holiness has a sacramental dimension. The body, as temple of the Holy Spirit (1 Cor. 6:19–20), participates in worship and witness. Thus, the Church’s moral teaching is not optional ethics but essential discipleship. When Anglicans maintain holiness in the body, they bear witness that the foundations of God’s kingdom remain unshaken, even if cultural foundations crumble.

7.4. Prophetic Witness and Ecclesial Discipline

If foundations are destroyed in the wider culture, the Church must embrace its prophetic vocation. This means speaking truth to power, resisting cultural relativism, and offering an alternative vision rooted in the gospel. The prophetic task also extends inward: the Church must exercise discipline when leaders or provinces embrace teachings contrary to Scripture.

Here GAFCON and the Global South Fellowship of Anglican Churches provide models of courageous witness, demonstrating that separation may sometimes be necessary to preserve faithfulness. Yet separation should never be pursued lightly; it must be grounded in a commitment to reform, renewal, and eventual reconciliation under the authority of Christ.

7.5. Strengthening Global South Leadership

The demographic center of Anglicanism has shifted decisively to the Global South, where the majority of Anglicans now reside.² This provides both an opportunity and a responsibility: to reshape the Communion around biblical orthodoxy rather than Western cultural priorities. Nigeria, Uganda, Kenya, and other provinces have already taken leadership in resisting revisionist trends. The righteous in these contexts must continue to provide theological, liturgical, and missional leadership for the wider Communion.

At the same time, Global South churches must guard against triumphalism or cultural nationalism. Their authority rests not in numbers or politics but in fidelity to the gospel. The task is not merely to oppose the West but to offer a compelling vision of Anglicanism rooted in Christ, Scripture, and mission.

7.6. Discipleship, Evangelism, and Mission

Finally, the righteous must remember that the ultimate goal is not institutional preservation but the advancement of God’s kingdom. Anglican witness in matters of sexual ethics must be framed within the broader call to make disciples of all nations (Matt. 28:19–20). Holiness and mission are inseparable: a compromised church cannot effectively evangelize, but a holy church bears powerful witness.

In this sense, the Anglican struggle over sexual perversion is not merely defensive but missional. By upholding God’s design for creation, marriage, and sexuality, the Church offers a counter-narrative to a broken world: a vision of wholeness, redemption, and new life in Christ.

7.7. Summary

In response to the psalmist’s lament, the righteous are not left helpless. They can reaffirm Scripture, recover creation theology, pursue holiness, exercise prophetic witness, strengthen global leadership, and renew their commitment to mission. These steps represent not only survival strategies but pathways to renewal. For if the foundations of culture are destroyed, the foundations of God’s Word remain eternal: “Forever, O LORD, thy word is settled in heaven” (Ps. 119:89).

¹ The Thirty-Nine Articles of Religion, Article VI.
² Philip Jenkins, The Next Christendom: The Coming of Global Christianity (Oxford: Oxford University Press, 2011), 86–92.

8. Conclusion and Recommendations

8.1. Conclusion

The Anglican Communion’s struggle with sexual perversion is neither a marginal debate nor a mere matter of ecclesiastical policy. It is a foundational crisis that reaches to the heart of Anglican identity and Christian witness. From the English Reformation under Henry VIII to the present controversies surrounding The Episcopal Church, the Church of England, and the Global South provinces, the question of fidelity to Scripture has remained decisive.

Psalm 11:3 provides a hermeneutical lens for this study: “If the foundations be destroyed, what can the righteous do?” In Anglicanism, those foundations include the authority of Scripture, the integrity of creation order, and the holiness of the Church. Where these foundations have been compromised — as in TEC and increasingly in the Church of England — fracture and confusion have followed. Where they have been upheld — as in Nigeria and the GAFCON movement — clarity, courage, and renewal have emerged.

The study has shown that the Anglican Communion now stands at a crossroads. Either it will realign itself around the enduring foundations of biblical orthodoxy, or it will drift further into fragmentation and irrelevance. Yet the psalmist’s question does not end in despair. The righteous are not powerless; they are called to rebuild, to witness, and to remain faithful even when institutions falter.

8.2. Recommendations

Based on this analysis, several recommendations emerge for the Anglican Communion, its clergy, and laity.

(a) Recommitment to Biblical Authority

Provinces and dioceses should reaffirm their adherence to Scripture as the supreme authority in matters of faith and morals.
Anglican seminaries and theological colleges must strengthen biblical studies and hermeneutics to resist revisionist interpretations.
Laity should be equipped through catechesis and Bible study to discern truth amidst cultural confusion.

(b) Clarifying Anglican Doctrine on Marriage and Sexuality

The Communion should adopt a clear, global statement affirming that marriage is the lifelong union of one man and one woman, consistent with Scripture and historic Anglican teaching.
Pastoral guidelines should be developed to minister to individuals with same-sex attraction or sexual struggles, offering truth with compassion without compromising biblical standards.

(c) Exercising Ecclesial Discipline

Provinces that persist in rejecting biblical teaching should face relational consequences within the Communion. This may include suspension from Communion bodies until repentance and restoration occur.
Discipline should be exercised with the aim of correction and reconciliation, not punitive exclusion.

(d) Strengthening Global South Leadership

Global South provinces, which represent the majority of Anglicans, must continue to provide theological and moral leadership for the Communion.
Structures such as GAFCON should be strengthened as alternative centers of authority, ensuring that orthodoxy is not defined solely by Canterbury or Western provinces.
Partnerships between Global South and orthodox Western dioceses should be deepened, fostering mutual support.

(e) Fostering Holiness and Discipleship

Parishes should renew their emphasis on holiness in daily life, especially in matters of sexual purity.
Teaching on the body as the temple of the Holy Spirit (1 Cor. 6:19–20) should be central in youth and adult formation.
Testimonies of transformation and healing in Christ should be shared widely, offering hope to a sexually broken culture.

(f) Reorienting Toward Mission and Evangelism

Anglican witness must not be reduced to defending moral positions; it must be framed within the larger mission of proclaiming the gospel of Christ.
Sexual ethics should be presented not as burdensome restrictions but as part of God’s life-giving design for human flourishing.
Mission partnerships should be formed that demonstrate how biblical fidelity strengthens, rather than hinders, evangelism in a secular age.

8.3. Final Word

The Anglican Church, like Israel of old, has been entrusted with a sacred deposit. That deposit is not institutional prestige but the gospel of Christ, revealed in Scripture and embodied in holy living. If the foundations are destroyed in the culture, the Church must not surrender but must rebuild upon the eternal foundation of Christ, the cornerstone (Eph. 2:20).

As Anglicanism faces one of its greatest crises, the words of Psalm 11:3 challenge the righteous not to despair but to rise. The righteous can — and must — reaffirm Scripture, recover holiness, exercise discipline, strengthen global leadership, and renew their mission. In doing so, the Anglican Communion may yet emerge from this trial not weakened but purified, bearing witness that when human foundations crumble, the Word of God stands forever: “The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isa. 40:8).

Bibliography

Avis, Paul. The Identity of Anglicanism: Essentials of Anglican Ecclesiology. London: T&T Clark, 2008.

Akinola, Peter. “The Way, the Truth, the Life.” Address to the Anglican Consultative Council, 2005.

Duffy, Eamon. Saints and Sinners: A History of the Popes. New Haven: Yale University Press, 1997.

GAFCON. The Jerusalem Declaration. Jerusalem: Global Anglican Future Conference, 2008.

Guy, John. Tudor England. Oxford: Oxford University Press, 1988.

Hooker, Richard. Of the Laws of Ecclesiastical Polity, Book V. Edited by Arthur McGrade. Cambridge: Cambridge University Press, 1989.

LeBlanc, Douglas. “The Church of England and Gene Robinson.” First Things. December 2003.

Loader, William. The New Testament on Sexuality. Grand Rapids: Eerdmans, 2012.

MacCulloch, Diarmaid. The Later Reformation in England, 1547–1603. New York: Palgrave, 2001.

O’Donovan, Oliver. Church in Crisis: The Gay Controversy and the Anglican Communion. Eugene: Cascade Books, 2008.

Radner, Ephraim. The End of the Church: A Pneumatology of Christian Division in the West. Grand Rapids: Eerdmans, 1998.

Sherwood, Harriet. “Church of England to Bless Same-Sex Couples.” The Guardian. February 9, 2023.

The Thirty-Nine Articles of Religion. In The Book of Common Prayer. London: Oxford University Press, 1662.

Williams, Rowan. “Communion, Covenant, and Our Anglican Future.” Address to the General Synod of the Church of England, July 2009.

Wright, N. T. “Communion and Biblical Authority.” Anglican Theological Review 86, no. 2 (2004): 215–32.