Out of curiosity, I checked out his earliest posts from back in 2007. One of them in particular caught my eye. Entitled "Communion or Community of Communions?", it lays out two movements within the Anglican Communion that represent diametrically opposed approaches to the Christian faith. Here's how Peter puts it:
At risk of over simplification, I suggest two movements within the Anglican Communion are driving the current crisis forward to its eschaton. One movement could be described as ‘Jude 3’ since it understands ‘the faith’ as that which ‘was once for all delivered to the saints.’ In this movement there is complete conviction that our theology and our ethics were more or less settled with the final writings of the New Testament at the close of the first century A.D. When proposals come forward which appear novel, such as endorsing faithful same sex partnerships through blessing or ordination, or softening the exclusivity of Jesus from ‘the way’ to ‘a way’ to God, this movement is unmoved. What has been delivered once for all does not permit such endorsement or such softening. To be sure this movement is not completely united on some matters such as the ordination of women which is novel and unacceptable to some in the movement but is a flowering of that seeded in the apostolic age and thus acceptable to others.
The other movement could be described as ‘John 16:13’ since it works on the basis that ‘When the Spirit of truth comes, he will guide you into all the truth.’ In other words ‘the faith’ was delivered to the saints but the saints did not receive all the truth. In this movement there is complete conviction that our theology and our ethics are not yet, perhaps never will be settled. Novel proposals tend to be welcomed rather than rejected; the Spirit guiding into all truth, after all, is to be expected to catalyse such possibilities.
Whether either or both these two movements are legitimate developments of any preceding stage in Anglicanism need not detain us. These movements are entrenched in the reality of Anglicanism in the twenty-first century. Neither is going to be ruled out by denying its validity as an ‘Anglican’ phenomenon because it is (say) lacking coherency with Hooker or repugnant to the Thirty Nine Articles. Either, even both movements (‘a plague on both your houses’) might be dispossessed of membership of the Anglican Communion but that would not stop vigorous assertion of claims by each movement to be truly and thoroughly ‘Anglican’. Thus the question which will not readily go away is whether the Anglican Communion can find a way to live with both movements or whether it cannot contain what Anglicanism has become.
Pitting Jude 3 Anglicans against John 16:13 Anglicans may be a bit simplistic. But there's something to it nonetheless. My experience with more conservative Anglicans/Episcopalians is that they do, indeed, appeal to unchanging norms and doctrine as they find those passed down in scripture and tradition. And I've often heard many more progressive Episcopalians justify the current trajectory of the Episcopal Church on the hot button issues du jour by appealing to a notion of "ongoing" or "progressive revelation," and often by citing John 16:13 as a biblical warrant (I recall the Presiding Bishop herself doing this on occasion).
It may be worth pondering whether or not conservatives/reasserters have always rightly interpreted and applied Jude 3, and whether or not progressives/reappraisers have always rightly interpreted and applied John 16:13.
What exactly, for instance, constitutes "the faith once delivered"? Does it include every injunction we find in scripture, or only some and not others? Is it limited, as some argue, to the articles of the historic creeds? Or does it include more than that? And if so, what exactly is essential and what is non-essential when it comes to the faith?
And as to the Spirit leading us into all truth, can the Spirit ever take us in a direction in which previous truths taught by the Church are rejected and denied? Would it be possible, for instance, for the Church to rightly discern the Spirit leading us to an understanding of Jesus more in line with the vision of the Jesus Seminar than the affirmation of Jesus as "true God from true God" such that we no longer use the Nicene Creed in worship and we adjust our Eucharistic and other prayers accordingly? (When it comes to the legislative authority of the General Convention of the Episcopal Church, I know clergy for whom the answer to this question is "yes.") And is it really possible, as some seem to be at least implicitly arguing, for the Spirit to say one thing to one part of the Anglican Communion while simultaneously saying the opposite to everyone else? (Joe Carter's essay "Is the Holy Spirit a Relativist or a Colonialist?" remains a thought-provoking read on this matter.)
"Between John 16:13 and Jude 3," Peter Carrell continues, "lies Philippians 2:2, ‘complete my joy by being of the same mind, having the same love, being in full accord and of one mind.’"
As time passes and divisions deepen, the chances of "having the same love, being in full accord and of one mind" appear less and less likely. And so the question remains: is it really possible to find a via media between Jude 3 Anglicans and John 16:13 Anglicans? Is it even desirable?