Christian ethics has always taken a complex view of the goods and purposes of human sexuality and its role in human relationships. Sexual desire and behavior have to be seen always within the overarching moral imperatives of love of God and love of neighbor. Such love entails self-giving and other-regard, and in longer-term relationships also some measure of commitment, fidelity, reciprocity or mutuality, truthfulness and generativity. Yet not all relationships with these characteristics do (or should) include sexual behavior. Nor do all sexual relationships include all these characteristics or virtues all the time. So we do better to base our moral evaluations of relationships on the exercise of these virtues than on more obvious criteria of sexual orientation or even status in the eyes of the church. At the same time, it is also possible for faithful and reasonable people to disagree faithfully and reasonably on sexual ethics, as on other things.

The article begins with a brief review of the history of the diocese of Jerusalem. By interviewing eight members of the diocesan clergy in Jordan, the researcher desires to explore how the concepts in the title are related to each other within the Jordanian context. Is there a unique identity of Jordanian Anglicans? What is the desirability and/or feasibility of revising the prayer book? Given the declining demographics of Christians in the region, what avenues are open to these ministers to sustain their congregations? Specific care is paid to the topic of incorporating Muslim converts into existing congregations. Also included are some theological reflections on the meaning of liturgy within the Jordanian context and the diocesan policies for the formation of future priests, which have important implications for the future of the diocese.