05/23/17

A Complex Conversation

Share

LGBT Catholics & the Francis Papacy

Jaeynes Childers and Maria Balata, members of the Chicago Archdiocesan Gay and Lesbian Outreach, hold hands at Our Lady of Mount Carmel Church in 2016

By John Gehring

Over the past several weeks, I’ve been in Chicago and San Francisco talking to LGBT Catholics and hearing from theologians, Catholic school leaders, parents, and others about how the church can do a better job reaching out to and learning from gay Catholics. One of the most hopeful messages I heard came from a Catholic bishop appointed by Pope Francis.

“In a church that has not always valued or welcomed your presence, we need to hear your voices and take seriously your experiences,” Bishop John Stowe of Lexington, Kentucky, told several hundred participants at the New Ways Ministry gathering in Chicago last month, “LGBT Catholics in the Age of Pope Francis.”

New Ways Ministry, founded in 1977 by Fr. Robert Nugent and Sr. Jeannine Gramick, faced sanction in 1999 when Cardinal Ratzinger—then the Prefect of the Congregation for the Doctrine of the Faith, later Pope Benedict XVI—issued a directive that prohibited them from “any pastoral work involving homosexual persons.” The two continued their pastoral ministry anyway. Nugent died in 2014, but Gramick is still active with the organization. Given this history, Bishop Stowe’s presence at the conference is a sign of the times.

Since his election in 2013, Pope Francis has strongly defended the traditional church teaching against same-sex marriage. He also has been critical of what he calls the “ideological colonization” of some contemporary ways of understanding gender. Still, Francis has taken a dramatically different approach to speaking about gay and lesbian people than previous popes, who emphasized homosexuality as an “intrinsic moral evil,” as well as those American church leaders who have put opposition to LGBT rights at the top of their lobbying efforts. While most U.S. bishops still have not caught up to the pope, Cardinal Joe Tobin, appointed by Francis to lead the Newark archdiocese last November, recently welcomed a pilgrimage of LGBT Catholics to the Cathedral Basilica of the Sacred Heart. “I am delighted that you and the LGBTQ brothers and sisters plan to visit our beautiful cathedral,” Tobin wrote in an e-mail to the group’s leader. “You will be very welcome.”

Francis’s fresh start is in line with his frequent acknowledgments that the church has too often excluded people by fixating on a narrow, moral legalism. “A person once asked me, in a provocative manner, if I approved of homosexuality,” the pope said in a 2013 interview. “I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person? We must always consider the person. Here we enter into the mystery of the human being. In life, God accompanies persons, and we must accompany them, starting from their situation.” Less than a year later, when asked by reporters about gay priests at the Vatican, his quote become a viral papal soundbite that has reached near-iconic status: “If someone is gay and he searches for the Lord, who am I to judge?”
Bishops who can cite the fine print of the church’s teaching on sexuality should also be listening closely to the honest stories of Catholic parents

During a spiritual reflection at the New Ways Ministry conference, Bishop Stowe noted how Jesus often challenged what he called the “self-proclaimed Sabbath police,” and made a direct connection to that mindset with how LGBT Catholics are often treated. “Some of you have experienced the same kind of approach to the law that Jesus corrected so many times in the Gospel—an approach that sometimes devalues human beings,” he said.

The most painful stories I heard came from gay and lesbian Catholics who have been fired from Catholic schools or other Catholic institutions after public disclosures of their relationships. Since 2007, according to New Ways Ministry, at least fifty LGBT Catholics have been fired or forced to resign. Margie Winters, a long-time religious education director at Waldron Mercy Academy in Philadelphia, was fired in 2015 after a disgruntled parent outed her marriage to another woman. (See “Fighting a Firing in Philadelphia” for more details.) “I loved and still love that community because it’s a part of my heart,” Winters said at the Chicago conference. “It was like a death. This kind of firing is a trauma. The sense of exile has been hardest for me.”

Bishops who can cite the fine print of the church’s teaching on sexuality should also be listening more closely to the raw, honest stories of Catholic parents. “Ten years ago I was blissfully ignorant of all things LGBT until it came to my family,” said Ray Dever, a deacon in St. Petersburg, Florida. The father of five, who describes his family as “pretty darn Catholic”—four of his five children were in Catholic schools at the same time—is now a proud and public advocate for his transgender daughter Lexi. “The hard part is seeing one of your loved ones endure self-hatred,” he said. “When the word suicide comes into play, your life changes. We wanted to get her through her junior year alive. There are so many families who reject their LGBT kids and that’s tragic, especially when that is done in the name of faith. I’m no expert but what these families need to hear is God created these kids just the way they are and that God loves them.”

His daughter Lexi came to terms with her identity at Georgetown University, where she worked at the LGBTQ resource center on campus. “Transgender people just want to live an everyday life and be a normal person in a crowd,” she said. “I struggled with coming out. I was convinced I would be abandoned by family and friends because I saw that happening to others.” Trans youth have disproportionately high suicide rates, she noted, and the average life expectancy of a transgender woman is only thirty-one years.

One of the most impassioned and articulate Catholic voices for the full-inclusion of LGBT Catholics is Fordham University theologian Bryan Massingale, an African-American priest. While some have brushed aside Pope Francis’ oft-quoted statements as merely signaling a shift in tone on LGBT issues, Massingale sees a more substantive process unfolding in this papacy. “There is a change of tone, to be sure, but the tone masks a definite doctrinal shift and development now underway—a change that is cautious, tentative, tense, at times ambiguous and contradictory, and yet nonetheless real,” Massingale said during a plenary address at the New Ways Ministry gathering. “What is neuralgic for many church leaders lies not so much in being gay, but in being honest, forthright, and transparent about it,” he said. “The open closet,” as Massingale calls it, is a paradoxical dynamic of “private toleration and public condemnation,” a stance that he finds problematic. “Justice is inherently public,” he said. “Justice is the social face of love. To insist on private acceptance and compassion for LGBT persons without an effective commitment to defending LGBT human rights and creating a society of equal justice for all is not only contradictory, it is inherently incomprehensible and ultimately unsustainable.”

At the University of San Francisco, I met with more than two dozen Catholic teachers, school administrators, theologians, and women religious, along with the mayor’s point-person on transgender initiatives. The group came together for a conversation about how to support LGBT students and help Catholic institutions think about making a culture of inclusion central to Catholic identity. Michael Duffy, director of the McGrath Institute for Jesuit Catholic Education at the university, pulled together the meeting in part because of his experience at some Catholic workshops and conferences, where discussions about LGBT issues have often been unhelpful and narrowly defined.

Theresa Sparks, the San Francisco mayor’s advisor on transgender initiatives, told the group that she has had little engagement with Catholic institutions. “There is a vacuum there,” said Sparks, who raised all her children in Catholic schools and spent some time homeless after transitioning herself. One in five transgender individuals have experienced homelessness, according to the National Center for Transgender Equality.

Last spring, an English teacher at Mercy High School in San Francisco came out as transgender. Gabriel Bodenheimer put his job at risk when he decided to transition from female to male—but the Sisters of Mercy, which owns and operates the school, supported him. “We feel because of our values, the choice was this, but that doesn’t mean it was easy,” Sister Laura Reicks, president of the 16-state region of the Sisters of Mercy West Midwest Community told the San Francisco Chronicle. Bodenheimer told the San Francisco gathering that his experience was “harrowing and also heartening.” But “a culture of fear and silence,” he said, is still the norm when it comes to transgender issues at Catholic schools.

One longtime Catholic school educator, who requested anonymity, told me that a “Breaking the Binary” conference at his school in March caused an uproar among a vocal contingent of parents. “Some parents were upset and felt a Catholic school should not be talking about gender identity,” he said. “We’ve never had a response like this to anything we’ve done before.” About fifty parents kept their children home from school. Students picked the theme of the conference, which was not solely focused on transgender issues but included discussions about women in the workplace and gender stereotypes. The transgender conversation was optional. A panel of experts spoke to the students: an attorney who specializes in representing transgender clients, two health care providers who work with the trans community, and a social worker. A student who transitioned after he graduated shared a video about his experience. The school is operated by an order of women religious.

“We really used the mission of our school and our Catholic identity to talk about transgender people not as a political issue but in terms of standing on the margins and going to the existential peripheries where people are sometimes suffering,” the educator said. “A Catholic school is a place where kids should learn to think critically so they can make the world a more just and humane place. We teach the church’s position on sexuality and we also have an obligation to help them wrestle with complex moral issues.”

Complete Article HERE!

Share
04/14/17

Glenstal monk urges church to change attitude on sexual ethics

Share

Fr Mark Patrick Hederman calls for church to modernise its approach to sexuality

Fr Mark Patrick Hederman: “It is surely time to take a more comprehensive approach to the ethics of sexual behaviour.”

The Catholic Church’s “stifling teachings on sex” need to be dramatically modernised, a Benedictine monk has said.

Fr Mark Patrick Hederman, the former abbot of Glenstal in Limerick, said the church also needs to address its subjugation of women and open a national discussion on sex, celibacy and ethics.

He said the progressive attitude shown by the nation in the marriage equality referendum have not been reflected in all parts of society.

“Now that we have legislated for gay marriage and accepted the fact that sexuality does happen for reasons other than procreation; now that we also recognise that some of the most heinous sexual crimes have been perpetrated within the ‘sanctity’ of marriage; it is surely time to take a more comprehensive approach to the ethics of sexual behaviour,” he said.

“Every or any sexual activity can be good or evil, and the act itself right through to the moment of orgasm is always somewhere on a spectrum between selfish egotism and altruistic communion.”

Fr Hederman (72), a former headmaster in Glenstal Abbey, said that for centuries sex in Ireland was only talked about in the context of “the natural law of God and confined to religious discourse”.

Reality check

However, he believes the time has come to have a greater conversation and for the church to have “a reality check” on its ideals.

In relation to a person’s emotional or sexual life, he said in the past it was as if the church felt such a life did not exist.

“It was presumed that it arrived fully fledged in the marriage bed, the only location where its practice was permitted. Even the most basic courses on love-making teach that a man has to train himself to prevent orgasm occurring prematurely before it can be shared with his partner.

“This does not come naturally. On the contrary, the natural orgasm and ejection of sperm for a man is unencumbered and immediate. That is the biological way, the optimum performance in terms of procreation and reproduction of the species.

“Lovers have to learn, discipline themselves, and gain a control which will help them to be sexual in a way that makes them sensitively reciprocal. Otherwise sexuality is the tool of selfish individuality and autistic monologue,” he writes.

Rejected lifestyles

Fr Hederman is a prolific author and his latest book, The Opal and the Pearl, is published this week and calls for a more modernised attitude from the church on sex. The book takes its title from a letter from James Joyce to Nora Barnacle in 1909.

In it, he writes that Catholics who wish to remain “conservative and old-fashioned”, should avoid being “sectarian and supportive of values and lifestyles which have been rejected by the majority of 21st-century families.

“Otherwise we are categorised as out-of-date leftovers from a previous era, such as the Amish communities in America and Canada.”

Fr Hederman said that while he believes in celibacy and the condition of Christian chastity, “I don’t believe that everyone who wants to devote their life to God should be required to be celibate.”
He said the progressive attitude shown by the nation in the marriage equality referendum have not been reflected in all parts of society.

“Now that we have legislated for gay marriage and accepted the fact that sexuality does happen for reasons other than procreation; now that we also recognise that some of the most heinous sexual crimes have been perpetrated within the ‘sanctity’ of marriage; it is surely time to take a more comprehensive approach to the ethics of sexual behaviour,” he said.

“Every or any sexual activity can be good or evil, and the act itself right through to the moment of orgasm is always somewhere on a spectrum between selfish egotism and altruistic communion.”

Complete Article HERE!

Share
04/10/17

The Queerest Week –Palm Sunday 2017

Share

 

By Rev. Dr. Robert E. Shore-Goss

I have written queer theology for the last 27 years, and I now write about a period of 8 days, the queerest days that I can imagine. I am speaking from the moment that Jesus arrives in Jerusalem on a donkey to God’s resurrection of Jesus from the death.

Now let me dispel a notion: I am not writing about LGBTQI concerns, they are included but not the focus this morning. Queer theory and queer stories focus usually on LGBTQI concerns and inclusion in history, but I am speaking about God’s dream for life and humanity, and that dream is very queer. It is God’s unconditional grace and love for creation and all life.

Let me define queer for a moment. To “queer” is to interfere or disrupt. It is to transgress exclusive categories, notions, boundaries, and all boxes. I queer Christianity because it has remained exclusive, often violent and oppressive of someone or some life. Queering exclusiveness is to interfere and spoil exclusiveness and make it more inclusive.

My colleague and friend Rev. Dr. Patrick Cheng, understands queering as eliding dualism. Dualism is a destruction form of binary thinking used by dominant theologies, church leaders and politicians. It separates the world into male and female, culture and nature, the have and have-not, human and non-human, and so. For Patrick, God’s love is queer because it elides such thinking and behaviors. Dr. Justin Tanis comprehends queer as dawn or dusk, that liminal or ambiguous space between night and day. My deceased theologian and friend speaks of indecent and perverse. In Luke’s gospel, the Temple high priests bring a charge against Jesus before Pilate: “This man has perverted the nation.”

I have engaged with God’s Christ in Jesus of Nazareth. God, Christ, and the Holy Spirit have made me “queer” and more so over time. I describe myself as “a queer seeker of God and disciple of an even queerer God.” Jesus laid the foundations of ministry and message of the companionship of empowerment or kindom of God as a “topsy-turvy and upside-down kindom. He opens God’s table to everyone and upsets nearly every religious Jew of his time. Just listen to the parables of Jesus—the Good Samaritan, the prodigal son, the mustard seed, the baker woman who sneaks leaven into 50 pounds of flour, and so on. They provoke and disrupt religious exclusivism that reserves God’s grace and favor for the chosen “holy.”

My often quoted author, Diarmuid O’Murchu, calls the parables as “enlightened confusion.”

The story Jesus told them turned their world upside-down,
Bombarding every certainty they knew.
The boundaries were disrupted,
Their sacred creeds corrupted,
Every hope they had constructed,
Was questioned to the core!
By the story ended,
Stretching meaning so distended,
What they had known for long before.

O’Murchu speaks about Jesus’ parables. But what if we understand the gospel stories of Jesus as a parable about God? God is queering in the story of Jesus on a massive and unprecedented scale, not since the big bang. God has incarnated in a human being—such a queer and scandalous notion. God is queering and communicating a thoroughly queer and radically inclusive love. All are beloved—all humanity, all life, and all creation. No on is left behind or out.

Let me point out the queer highlights of this week:

For Jesus, God was a king unlike all kings and rulers. God’s rule was “queer,” meaning “not fitting in, strange, at odds with, out of place, disruptive, blasphemous, revolutionary, dangerous, outside the box, or my word “mischievous.” It is a topsy-turvy non-ruling but luring us through unconditional gift and love. God’s strategy is never coercive but always luring us through unconditional grace and love.

The Temple high priest and his colleagues brought Jesus before Pilate with the charges: “He perverted the nation.” Here “perverted” means inverting religious values, hierarchies, breaking all sorts of purity codes and religious laws for the sake of compassion. Jesus was always out of place; a peasant was meant to be quiet and subservient to the rulers of the Temple. Jesus spoke out compassion and was not afraid to break religious rules to extend God’s compassion.
Let’s examine today’s gospel a little more carefully. Unfortunately, the distribution of palms on Palm Sunday has become a spiritual blessing for us today. Many Christians tie up their palms into a bow and hang the palm crosses in their homes. And I am not opposed to anyone doing so if you determine to ask God to make you a bit queerer. But Palm Sunday has a deeper meaning than just the palms. Jesus rides on donkey into Jerusalem accompanied by a ragtag group of male and female disciples.

Jesus enters Jerusalem or to use biblical scholar Warren Carter’s phrase “making an Ass of Rome:” The conflict between Jesus and Pilate begins the day that Jesus enters in Jerusalem on the back of a donkey and praised as the “Son of David.”

Roman entrances into city were always triumphant. No red carpets, but soldiers trumpeting, followed by cadence war drums sounding the entrance of the conquering hero. In this case, it was Pilate who represented the triumphant Roman Empire and Emperor Tiberius. Days before Pilate rode on a war horse from the sea resort of Caesarea followed by marching his Roman legionnaires with standards, Pilate entered Jerusalem as conqueror and made it clear to the populace that the Rome was in charge of their city and their lives. They paraded and displayed extravagantly the power of Tiberius Caesar and Rome. It communicates Roman greatness and military power, reminding the crowds that they were conquered by the powerful Roman legions—the greatest power in the world blessed by the Gods. Augustine was the true Son of god Apollo, and the savior of the world.

But Jesus intends to literally make an ass of Pilate and Rome. He choreographs his own dramatic and symbolic entrance into Jerusalem. He queers some of the Roman ritual entry or rather mischievously reframes them as symbolic challenges. His entrance into Jerusalem reminds the Jews of their religious history in which God enters the holy city to serve, not dominate. He chooses an ass, not a war horse in which Pilate rode into the city. Matthew remembers the line from the prophet Zechariah: “Tell the daughter of Zion, your king is coming on an ass”(9:9). The rest of the verse states that your king comes triumphant and victorious, and humble riding an ass.

Jesus is recognized not as a king but more likely anti-king. He teaches humility, non-violence, compassion and love, forgiveness, and peace-making, empowerment through mutuality and service, not conquest and domination. God’s community is constituted by a new a kinship as children of God—not be wealth, prestige, gender, or ethnicity. It is constituted by God as Abba, our parent in love with all and equally. And God lives within us and in our midst.
Another example of this last week of Jesus’ life that reveals God’s queer activity among people as empowering mutual companionship is the Last Supper. Companionship is created when we share food together, and we eat with God in our midst. Companionship was based on exclusion but gathering together to eat with God and one another.

I want you to remember the video from Centering Prayer this morning, Eating Twinkies with God. https://www.youtube.com/watch?v=y9N8OXkN0Rk It expresses the incarnational vision of the Last Supper and Jesus’ ministry of eating together with God and finding God present.

There is no question that for Jesus the Last Supper had to be open and inclusive. I cannot accept the readings of the Last Supper as an exclusive meal. It goes against the very queer nature of who Jesus was and who God is. People from the highways and byways were to be invited into the meals. It was populated with diversity: outcasts, prostitutes, abominable people, tax collectors, those folks that terrify Pharisees and Christians alike. He did not moralize, berate them how to change their lives, or threaten them that could not share the table if they did not change their ways.

In Christianity’s Dangerous Memory, Diarmuid O’Murchu describes Jesus’ parables, healings, and ministry. The description is equally applicable to his meals and his to Last Supper:

They defy the criteria of normalcy and stretch creative imagination toward subversive, revolutionary engagement. They threaten major disruption for a familiar manageable world, and lure the hearer (participant) into a risky enterprise, but one that has promise and hope inscribed in every fiber of the dangerous endeavor.

There were no hierarchies at table, no one in charge and in power. There were only those who voluntarily served others, gladly washed the feet of their companions, who assisted folks at table to heal from the years of religious abuse and oppression. And God was mischievously present through each other. Jesus encouraged them to dream a future with hope, with God with shared resources and the abundance of food created by the companions of the bread and the cup.
Jesus’ Last Supper, like all his meals, undid social ordinary patterns and hierarchical behaviors, introducing people into a new egalitarianism, an equality before one another and God. No Roman official like Pilate would ever serve food to another person, especially with a male lesser of status or serve even his wife. No religious Jew would invite men and women together at table, suspected impurity and sinfulness.

And then there is the radical service of Jesus at table that evening– washing the feet of his male and female disciples. This was the service of only household slaves or women. No free male would do such a washing service because it demeaned his masculinity and patriarchal authority. Jesus turns the social hierarchies inside out, breaking down the gender boundaries and social hierarchies. There is only table fellowship of mutual service and equals, revering those who were the socially least, and inviting the disciples to imitate Jesus in his act of foot-washing.

Finally, Jesus dies a cruel death inflicted by the powers of imperial domination and religious exclusivism, always an unholy marriage of violence. It is an ultimate queering of human expectation, God’s vulnerability and suffering on the cross. God understood vulnerability in the incarnated Christ on the cross, and God identified with the suffering Christ and the least and vulnerable humanity and life in history. We have no comprehension of the depths of God’s suffering for all suffering life, but we do have a window into the depth of God when Jesus told his disciples: “Be compassionate as Abba God is compassionate.” Abba God suffered and died with Christ out of compassion, for God has suffered with all suffering life and human life. God the Creator becomes vulnerable and experience suffering the incarnated Christ on the cross and the Holy Spirit that groans and suffers with all created life. This is the queerest notion of God in history—God who becomes vulnerable and experiencing suffering. God is with us in so many unimaginable ways.

But the queer God surprised all of us. God said “no” to such violence and cruelty, God proclaimed a “yes to unconditional love” on Easter Sunday. Next Sunday I will speak how the queer God queers death for resurrected life!

Share
04/8/17

Top Vatican, U.S. church officials back gay-friendly book

Share

by David Gibson

The Vatican’s point man on family issues and a U.S. cardinal who is close to Pope Francis have both written blurbs for a new book by a Jesuit priest and popular author that calls on the Catholic Church to be more respectful and compassionate toward gay people.

They called it “brave, prophetic, and inspiring” and a “much-needed book.”

Such positive language from such senior church leaders is extraordinary and another sign of how Francis is reorienting the church toward a more pastoral focus.

Building Bridges: How the Catholic Church and the LGBT Community Can Enter into a Relationship of Respect, Compassion, and Sensitivity, by Rev. James Martin of America magazine, does not advocate for any changes in doctrine nor does it touch third-rail topics like same-sex marriage; nor do the churchmen who praise the book, to be published by HarperOne on June 13.

But simply using terms like LGBT to describe people is highly controversial for many in the church who insist that gay people be described as “homosexual” or “same-sex attracted” rather than by words that seem to affirm their orientation.

Cardinal Kevin Farrell, who was recently chosen by Francis to head the Vatican office on laity, family, and life issues, praises Martin’s writing in his blurb: “A welcome and much-needed book that will help bishops, priests, pastoral associates, and all church leaders more compassionately minister to the LGBT community.

“It will also help LGBT Catholics feel more at home in what is, after all, their church,” said Farrell, the former bishop of Dallas.

“In too many parts of our church LGBT people have been made to feel unwelcome, excluded, and even shamed,” Newark Cardinal Joseph Tobin, who Francis personally picked for the New Jersey archdiocese, adds in a blurb.

“Father Martin’s brave, prophetic, and inspiring new book marks an essential step in inviting church leaders to minister with more compassion, and in reminding LGBT Catholics that they are as much a part of our church as any other Catholic.”

“The Gospel demands that LGBT Catholics must be genuinely loved and treasured in the life of the church. They are not,” writes Bishop Robert McElory of San Diego, also a rising star in the U.S. hierarchy, in another endorsement.

McElroy says Martin “provides us with the language, perspective, and sense of urgency to replace a culture of alienation with a culture of merciful inclusion.”

Francis himself sparked controversy when he used the term “gay” last year in saying that the Catholic Church should apologize to LGBT people, among others, that it has “offended.”

The pope’s comments came in the wake of the shooting massacre at a gay nightclub in Orlando, Fla., in June that left 49 dead, and Martin’s book also emerged from that tragedy.

Martin, whose books about Jesus and Catholic spirituality and related topics have landed on the best-seller lists, has often written about the role of gays and lesbians in the church, and about the need for the church to do more to welcome them.

But he was struck by the relative lack of compassion from U.S. bishops for gays and lesbians who were targeted in the Orlando shooting and elsewhere, and he voiced his concerns in a powerful Facebook video that went viral.

The video prompted more than the usual level of anger and criticism of Martin, and prompted him to begin writing about how to address the rift between LGBT people and church leaders.

He outlined his views in an October talk — an address that would become the basis of “Building Bridges” — as he accepted an award from New Ways Ministry, a group for LGBT Catholics and causes that in the past has been condemned by church leaders who said it was not authorized to represent itself as a Catholic organization. (The talk was reprinted in America magazine.)

A co-founder of New Ways Ministry is Sister Jeannine Gramick, whose views were considered so far outside the bounds of Catholic teaching that she was barred by the Vatican and her order from speaking about homosexuality. She transferred to another order and has continued to minister and speak and write on the topic.

In fact, Gramick also blurbs Martin’s book, writing: “Father Martin shows how the Rosary and the rainbow flag can peacefully meet each other. A must-read.” That she is endorsing the same book as senior church leaders is an indication of the sea change under Francis.

“I was delighted that Cardinal Farrell and Cardinal Tobin found the book helpful,” Martin said in an email to RNS. “To me, it’s a reminder that many in the hierarchy today support a more compassionate approach to LGBT Catholics.”

In his talk, as in the book, Martin called on church leaders and all Catholics to treat gays and lesbians with greater respect and sensitivity.

He said church leaders should address LGBT people by the term they call themselves, and he called for an end to the indiscriminate firings of church employees who are discovered to be gay or who make their sexual orientation public. Such firings selectively target LGBT people, he said.

But he also called on gays and lesbians to be more considerate and respectful of the hierarchy, saying both sides must listen to each other and learn from each other.

“This may be very hard for people who feel beaten down by the church to hear,” Martin writes in the book.

“One gay friend recently told me that this mockery comes not from a place of hatred, but from a sense of betrayal. But being respectful of people with whom you disagree is at the heart of the Christian way. And part of this is surely about forgiveness, an essential Christian virtue.”

Complete Article HERE!

Share
02/15/17

Church of England in turmoil as synod rejects report on same sex relationships

Share

Clergy vote against report by 100 to 93 in blow to archbishop of Canterbury as he tries to chart course between apparently unreconcilable wings of church

A member of the St Anselm community at Lambeth Palace walks past activists from the Lesbian and Gay Christian Movement outside the General Synod at Church House in London.

By  

The Church of England has been plunged into fresh turmoil after its general assembly threw out a report on same sex relationships in a rebuff to bishops following almost three years of intense internal discussion and intractable divisions.

The C of E’s synod, meeting in London this week, voted on Thursday to effectively reject the report, which upholds traditional teaching that marriage is a lifelong union of a man and a woman.

Although there was a clear overall majority in favour of “taking note” of the report, it needed the support of all three houses – bishops, clergy and laity. The clergy narrowly voted against, by 100 votes to 93, meaning the motion was lost.

The de facto rejection of the report is a blow to the authority of Justin Welby, the archbishop of Canterbury, who pleaded with the synod to accept the report as “a basis for moving on, a good basis, a roadmap”.

Welby presides over the House of Bishops, which has met four times since internal discussion groups wound up last July to chart the way forward between two apparently unreconcilable wings of the church.

Responding to the vote, Graham James, bishop of Norwich, said: “I can guarantee that the House of Bishops will consider carefully and prayerfully all the contributions made in the debate today.”

He added: “We have listened to those who have spoken, and those others who have made contributions to us directly. Our ongoing discussions will be informed by what members of synod and the wider church have said as a result of this report.”

Acknowledging that the next steps were unclear, Pete Broadbent, bishop of Willesden, said: “In this debate, we haven’t even begun to find a place where we can coalesce…. More conversation is needed. We don’t yet know the next stage – nor yet when and whether we can bring any further report to synod.”

The issue has dominated the current four-day session of the synod, and has been the subject of bitter debate within the C of E – and the global Anglican communion – for decades. At the moment, gay clergy are forbidden from marrying or having sexual relationships, and same sex marriage services are prohibited in churches.

In a debate lasting more than two hours, about one in three members of the synod requested to speak from the packed floor of the auditorium. Many contributions included personal testimonies from lesbians and gay men.

Jayne Ozanne of Oxford accused the bishops of putting “political expediency ahead of principle”. Fearing a split, they had “chosen not to lead but to manage”.

Simon Butler of Southwark, an openly gay member of synod, said that “only when fracture comes can new possibilities emerge”, and quoted Genesis: “I will not let you go until you bless me.”

Lucy Gorman of York told the synod that “outside these walls, we are being heard as lacking in love”. No wonder, she added, that fewer young people were coming to church. “Why would people become part of a church that is seemingly homophobic?”

But those on the conservative wing of the church also expressed criticisms and some voted against the report. Andrea Minichiello-Williams of Chichester said: “All sexual expression outside a lifelong permanent union on one man and one woman is sinful.” Sexuality was a “first order issue”, one on which salvation depends. “That’s why it’s so important to speak clearly with regard to sexual sin.”

Paul Bayes, bishop of Liverpool, said: “I honour the anger and, indeed, fury, of the LGBTI community who see in this report hard stones when they looked for bread.” However, he urged the synod to back the report, saying its encouragement for clergy to exercise maximum freedom within existing doctrine “may carry us to places we have not previously gone”. The report, he said, “cannot, will not and should not mark the end of the road” on the issue.

Welby, the final speaker to be called, said “how we deal with profound disagreement… is the challenge we face”. The church needed to be “neither careless in our theology nor ignorant of the world around us”, he added.

Before the debate, both James and Broadbent, who led the bishops’ group which wrote the report, apologised to its critics. “It has not received a rapturous reception in all quarters, and I regret any pain or anger it may have caused. And if we’ve got the tone wrong, we are very sorry,” said James.

Broadbent acknowledged it was “a pretty conservative document”, adding: “I do want to apologise to those members of synod who found our report difficult, who didn’t recognise themselves in it, who had expected more from us than we actually delivered, for the tone of the report. On behalf of the House [of Bishops], and without being trite or trivial, I’m sorry.”

While upholding traditional doctrine on marriage, the report said teaching should be interpreted with “maximum freedom” for same sex couples and called for a “fresh tone and culture of welcome and support” for lesbians and gays while proposing no concrete change.

Following the vote, Ozanne, a leading gay rights campaigner on the synod, said: “I am thrilled that this report has been voted down. We now look forward to working together to build a church that is broad enough to accept the diversity of views that exist within it, courageous enough to address the deep divisions that exist between us and loving enough to accept each other as equal members of the body of Christ.”

Simon Sarmiento, chairman of LGBTI Mission, said: “I’m pleased the report was not accepted. I am sure the bishops will have learned a lesson from this experience which I know has been painful. I hope they will now consult widely and proceed wisely.”

Andrea Williams, from the conservative Christian Concern, said the report had tried “to straddle positions that cannot be reconciled”. She added: “This shouldn’t be read as a victory for the LGBT activists within the Church. The reason why this happened was because there was no clarity in which direction the church will go.”

LGBTI Christians and supporters of gay equality held a vigil outside Church House in Westminster, the venue for the synod, during the debate.

Complete Article HERE!

Share