Ten years ago, Sharon Clements’ world turned upside down. The pastor she trusted abused that trust and lured her into a sexual relationship. But when everything became public, her abuse was labeled an affair. And instead of receiving help, she received shame and rejection.
In this edition of The Roys Report, Sharon speaks out—not just about the abuse, but about her road to recovery.
The church where her abuse occurred—LexCity Church (formerly Quest Community Church) in Lexington, Kentucky—recently made headlines for another sex abuse scandal. And in the wake of that scandal, LexCity has closed.
It’s not often we see such a dramatic consequence to news like this. But then again, this is the second time LexCity has been rocked by scandal.
The first time was in 2014 when then-Pastor Pete Hise admitted to an “affair” with Sharon Clements. This not only rocked the church but led to years of confusion and pain for Sharon.
It wasn’t until about a year later that Sharon discovered what adult clergy sex abuse (ACSA) is. And suddenly, things began to make sense—and Sharon began to heal.
If you’re a victim of ACSA or another type of abuse, you’re going to really be encouraged by Sharon’s story.
A prominent and prolific theologian in the Church of the Nazarene will face a church trial later this month for advocating for LGBTQ affirmation at a time when the denomination is doubling down on its opposition to same-sex relations.
The Rev. Thomas Jay Oord, an ordained elder and a lifelong member of the denomination, is accused of teaching doctrines contrary to the Church of the Nazarene. He is also being charged with conduct unbecoming of a minister for his efforts to move the denomination to affirm LGBTQ people. The church holds that “the practice of same-sex sexual intimacy is contrary to God’s will.”
If found guilty, Oord could lose his preaching credentials or possibly even his church membership. His trial will take place in Boise, Idaho, on July 25.
The trial follows last year’s guilty verdict against a San Diego Nazarene minister who published an essay in a book co-edited by Oord, titled “Why the Church of the Nazarene Should Be Fully LGBTQ+ Affirming” arguing that the church should have more dialogue on LGBTQ issues.
That minister, the Rev. Selden Kelley, who pastored San Diego’s First Church of the Nazarene, was stripped of his credentials and can no longer pastor a church or hold any position of leadership within the Church of the Nazarene.
Oord, who in 2015 was pushed out of his job at Northwest Nazarene University for his progressive views more generally, said the church tried to gag him into keeping silent about his upcoming trial. He has decided to speak publicly about it anyway. Two weeks ago he published a book called “My Defense: Responding to Charges that I Fully Affirm LGBTQ+ People.”
Church of the Nazarene headquarters in Lenexa, Kan.
“I’m convinced that I won’t get fair treatment going through the trial process,” Oord said. “And I want most of all to make a defense based on theology, not based on the legal nuances of the denomination’s manual.”
Oord has written widely that love is the center of what it means to follow Jesus and that love lies at the heart of holiness. Holiness is a critical doctrine of the Church of the Nazarene, which was formed out of the 19th-century Wesleyan-Holiness movement.
The 2.5 million-member global denomination is theologically conservative and has seen more growth overseas. It is declining in the U.S., where it has about 500,000 members in 4,600 churches.
The Rev. Scott Shaw, the district superintendent of the Intermountain District Church of the Nazarene who brought the charges against Oord, declined to comment on trial.
The church, which is governed by six elected general superintendents, last year put out a statement that the church’s positions on human sexuality, along with other positions on Christian character and conduct found in its manual or rulebook, were essentially doctrine.
This tightening of a church’s social policies and elevating them to the status of doctrine has also characterized recent moves in the Christian Reformed Church. The United Methodist Church, to which the Church of the Nazarene is more theologically akin (both trace their origin to John Wesley), underwent a major split over LGBTQ inclusion, losing 25% of its U.S. churches and more recently all its churches in the Ivory Coast of Africa. At its most recent conference, the church voted to repeal the denomination’s condemnation of homosexuality from its rulebook and allow LGBTQ people to be ordained and ministers in the denomination to marry same-sex couples.
An entrance to Northwest Nazarene University in Nampa, Idaho.
Oord said he became “queer affirming” in the early 1990s and spent the next few decades helping queer students at Eastern Nazarene College and later at Northwest Nazarene University feel embraced and loved. He now directs doctor of ministry students at Northwind Theological Seminary, an online-only school. His daughter, Alexa, with whom he co-edited “Why the Church of the Nazarene Should be Fully LGBTQ+ Affirming,” is bisexual.
Oord said he believes the majority of scholars in the Nazarene affiliated universities and seminaries are LGBTQ affirming but won’t say so publicly because they fear for their jobs. One of them, K. Steve McCormick, a professor emeritus at Nazarene Theological Seminary, is expected to testify on Oord’s behalf at the trial.
Last year, a dean at Point Loma Nazarene University, Mark Maddix, was fired for siding with a colleague who lost her job, also for siding with LGBTQ rights.
Church trials are a recent phenomenon in the denomination, said Ron Benefiel, an academic and a minister in the denomination. He said he anticipated that if Oord is found guilty there will be an appeal.
Oord said he is speaking out, against the guidance of the church, because he wants to encourage queer people and their allies and because he wants to make a theological case for LGBTQ inclusion.
“I really want to see the denomination live up to the calling of love that it claims that we’re trying to pursue,” Oord said. “It’s my belief that love requires people who are trying to be followers of Jesus to be fully affirming of queer people.”
— I post on Facebook in support during pride month and all year long
Where would this world be without the gifted and talented members of the LGBTQ community who bring such beautiful gifts to our lives?
By Rev. Richard Ryan, Sellersburg, Indiana.
I frequently get comments asking me how and why I support PRIDE as a retired clergy and person of deep faith.
I share for my children, some whom identify as LGBTQ-plus, and I love them deeply. I post my support on social media for my LGBTQ niece, multiple cousins and my close personal friends. I post for the child in the pew who is horrified and filled with terror the first time they hear the pastor say they’re going to burn hell for something they can’t change. I share for the many talented church musicians I’ve known whose God given gifts were tossed aside when it was found that they loved someone of the same sex. I share for my friend’s son who was told after years of serving, that could no longer work with with the youth at church because he was gay. For the youth (and adults) of the church I served in Corydon, Indiana who were gay and two who were transgender, who suffered in silence.
I post for the woman who left my sales team because of my LGBTQ support, who shared that reason with the company president, not knowing the company president had a gay son. I post for my LGBTQ team leaders at work who are without a doubt the kindest and best of the best. I post for my LGBTQ church family who worship God along side me each Sunday at Highland Baptist. And I post for my dear friend and talented singer who died way to early because he couldn’t tell his church family that he was gay for fear of their rejection.
I post hoping to make a difference. I post hoping that the love of GOD breaks through hardened hearts and we realize that we are all God’s children, diverse and proud of who God created us to be. Where would this world be without the gifted and talented members of the LGBTQ community who bring such beautiful gifts to our lives?
Many have a deep faith in the same God as you do. We all want to be loved just as we are, without having to hide who we are and who God made us to be.
And, I post for the parents of LGBTQ-plus who fear their children will be abused in this world.
Yes, I post proudly for PRIDE and will throughout the year for all these children of God.
I believe God is big enough and generous enough to share the rainbow and celebrate the diversity of his children.
Same-sex couples already in civil partnerships[1] or civil marriages, or who have sealed a covenanted friendship, can now be offered Prayers of Love and Faith at Canterbury Cathedral, following a unanimous decision by the Dean and governing Chapter. This step has already been taken by many churches and cathedrals.
These prayers will be offered within regular services of public worship for same-sex couples who love one another and who wish to give thanks for and mark that love in faith before God, and who are part of the Cathedral community. Those eligible to ask for these prayers include our regular congregations, those living in Cathedral properties adjacent to the Cathedral, and those with a strong pastoral connection to the Cathedral community from amongst our staff, clergy, and volunteers.
The Archbishop of Canterbury, The Most Revd Justin Welby, and the Bishop of Dover, The Rt Revd Rose Hudson-Wilkin, who have no direct role in the Governance of the Cathedral, were consulted, following the guidance commended by the Bishops of the Church of England in December 2023.
It is not currently possible to hold stand-alone services of blessing, same-sex weddings, or civil partnerships.
[1] A civil partnership is a legal relationship which can be registered by two people who aren’t related to each other. Civil partnerships are available to both same-sex couples and opposite-sex couples (see Citizens Advice website)
FAQs
Why is Canterbury Cathedral offering Prayers of Love and Faith?
On 12th December 2023, the Church of England’s House of Bishops commended the Prayers of Love and Faith and associated pastoral guidance for use in regular public worship services with effect from Sunday 17th December 2023. Since this decision, Canterbury Cathedral has – like every other Church of England cathedral and church – been free to choose whether or not to offer Prayers of Love and Faith.
Following discussion, Canterbury Cathedral’s Dean and governing Chapter decided unanimously to offer Prayers of Love and Faith.
How can I enquire about Prayers of Love and Faith at Canterbury Cathedral?
Couples who are part of the Cathedral community and who are interested in being offered Prayers of Love and Faith at Canterbury Cathedral can enquire by emailing occasionaloffices@canterbury-cathedral.org
At which services can Prayers of Love and Faith be offered?
These prayers can be offered within the Cathedral’s regular services of public worship on Sundays or weekdays.
Which Prayers of Love and Faith will be used?
The Prayers of Love and Faith resources offer a number of prayers that can be used. The couple, in discussion with a member of our clergy, will decide which of these they would like to be offered.
Can opposite-sex couples be offered Prayers of Love and Faith at Canterbury Cathedral?
The Prayers of Love and Faith were designed specifically for same-sex couples, for whom no other provision is currently made, however, if an opposite-sex couple who are part of our Cathedral community are interested in being offered Prayers of Love and Faith, our clergy will be happy to discuss this with them.
Almost a decade after the Supreme Court legalized same-sex marriage across the country, most pastors remain opposed, and the supporting percentage isn’t growing any larger.
One in 5 U.S. Protestant pastors (21%) say they see nothing wrong with two people of the same gender getting married, according to a Lifeway Research study. Three in 4 (75%) are opposed, including 69% who strongly disagree with same-sex marriage. Another 4% say they aren’t sure.
Previous Lifeway Research studies found growing support among pastors. In 2010, 15% of U.S. Protestant pastors had no moral issues with the practice. The percentage in favor grew to 24% in 2019. Today, support is statistically unchanged at 21%.
“Debates continue within denominations at national and judicatory levels on the morality of same-sex marriage, yet the overall number of Protestant pastors who support same-sex marriage is not growing,” said Scott McConnell, executive director of Lifeway Research. “The previous growth was seen most clearly among mainline pastors, and that level did not rise in our latest survey.”
Pastors are slightly more supportive of legal civil unions between two people of the same gender, but most still disagree. Currently, 28% back such arrangements, statistically unchanged from the 32% in 2019 and 28% in 2018.
For most pastors, this remains a somewhat theoretical issue. Almost 9 in 10 say they’ve never been asked to perform a same-sex ceremony, according to a 2022 Lifeway Research study.
Mainline versus evangelical
The previous growth in clergy support of same-sex marriages was driven by U.S. mainline Protestant pastors. In 2010, a third (32%) were in favor. By 2019, almost half (47%) saw nothing wrong. Current support among self-identified mainline pastors remains at similar levels (46%).
Evangelical pastors have been consistently opposed to same-sex marriage. Fewer than 1 in 10 have expressed support for the practice since 2010. Today, 7% of self-identified U.S. evangelical Protestant pastors say they see nothing wrong with two people of the same gender getting married.
A similar divide exists regarding civil unions between two people of the same gender. Most mainline pastors (54%) are supportive, while only 14% of evangelical pastors agree.
Methodists (53%), Presbyterian/Reformed (36%) and Lutherans (34%) are more likely to be supportive of same-sex marriage than Restorationist Movement (8%), non-denominational (5%), Baptist (4%) or Pentecostal (1%) pastors.
Additionally, female pastors (42%), who are more common among mainline denominations, are far more likely than their male counterparts (16%) to back same-sex marriage.
Other demographic groups also have varying degrees of support, though none as drastic as the denominational differences.
Other differences
Younger pastors are more likely to be supportive than the oldest pastors. Protestant pastors 18 to 44 (27%) and 55 to 64 (22%) are more likely than pastors 65 and older (15%) to see nothing wrong with same-sex marriage.
“The moral and doctrinal beliefs of individuals do not tend to move very often or very far, so we wouldn’t expect pastors’ positions to change much,” said McConnell. “However, the differences we see by age make it noteworthy that the higher numbers of young pastors seeing nothing wrong with same-sex marriage is not yet having much of an impact on overall numbers.”
Those with more education are more supportive. Pastors with a master’s (30%) or doctoral degree (26%) are more likely than those with no college degree (9%) or a bachelor’s degree (7%) to say they’re OK with same-sex marriage.
Pastors in the Northeast (27%), where same-sex marriage was first legalized in the U.S., and the Midwest (25%), are more likely than those in the South (18%) to be supportive.
Those leading smaller churches are more likely to see nothing wrong with two people of the same gender getting married. Pastors at churches with fewer than 50 in attendance (27%) and those at congregations of 50 to 99 (25%) are more likely than those at churches with attendance between 100 and 249 (11%) and 250 or more (8%) to be in favor of same-sex marriage.
“Because fewer pastors in mid- and large-size churches are open to same-sex marriage morally, an even larger majority of Protestant churchgoers are in churches in which their pastor does not support same-sex marriages or civil unions,” said McConnell.
Many of the differences between various types of pastors exist for civil unions as well. Younger pastors are more likely to be supportive than older pastors. Pastors with more formal education are more likely to back civil unions.
Those in the Northeast and Midwest tend to be more in favor than those in the South. Pastors at the smallest churches are more likely to see nothing wrong with civil unions between two people of the same gender than those at larger churches.
