The GA was presented with two ‘trajectories’. One kept to the traditionalist position and extended the moratorium on ordination of partnered homosexuals for an indefinite period. The other set out on a revisionist path which aims to lead to reconciliation with the LGBT community and to open leadership doors to those who are in a same-sex relationship.

It’s not quite the liberal triumph some may be suggesting (nor, for that matter, is it the road to doom and destruction others are suggesting). It simply sets out a possible path towards that reconciliation and opening up of leadership.

The decision allows for a theological commission to explore the issues around what this decision means. From the beginning of this phase of the debate I’ve always advocated the need for the Kirk to set in order its understanding of marriage and partnership as a prerequisite for any decision. If heterosexual marriage and same-sex partnerships can be brought to an equitable footing then there is no further debate to be had. This, I think, was the understanding behind the former Principal Clerk’s amendment to the ‘trajectory choice’ deliverance. I would have been happy for this to have been approved – it would satisfy the systematic theologian in me and help lay the theological foundations for further progress. Just to be clear – it has always been on this point that I have objected to same-sex partnerships in the manse, just as I would object to an unmarried heterosexual couple in the manse. Marriage is the defining structure within which we place committed partnerships. It’s not scriptural – it’s a legal issue. So, unless the Kirk was to make a serious u-turn on its approach to marriage then I always saw this as the primary issue to be addressed.

However, I also note that such a delay would have been entirely unsatisfactory on a number of fronts. Any opportunity to move away from discrimination and oppression ought to be taken at the earliest opportunity. The choice made today doesn’t quite meet that need either, but there is at least a glimmer of hope where there was little or nothing before. And certainly the other choice would pretty much have snuffed it out entirely.

One bigger candle of hope from today was the affirmation of sexual orientation not being a bar to ordination and training. Although it does raise interesting issues on what should happen if a subsequent partnership were to form. Do I detect the rattle of small pebbles precipitating an avalanche?

My biggest fear though is the threat of schism. There have already been rumblings that a vote for the revisionist trajectory would prompt some departures from the Church of Scotland. I’m not sure that a ‘trajectory’ really justifies that and would far prefer to see those voices stay with the Kirk, participate in the ongoing debates which need to happen and hopefully, along with everyone else, grow in grace. I don’t mean that to be ‘Christian-ese’ for ‘agree with me or you’re not a real Christian’, but rather work out how we can agree to disagree yet remain one. I know that there will be some who would say ‘good riddance’, but I think it would be very sad if any sort of schism were to happen.

So, back to the title. Is the trajectory set out upon today enough to satisfy those of a revisionist persuasion? Will there be patience to see through the next couple of years. working towards a more harmonious goal? And will a trajectory be enough to maintain a degree of unity in the Kirk?

Share/Bookmark

The first is an article by Richard B Hays which is an adaptation of a lengthier book section. It is a pretty comprehensive statement of the conservative position on homosexuality. I recall reading the full book section in 2nd year New Testament studies and found it to be useful then. That was not long before General Assembly discussed the issue of human sexuality. The Mission and Discipleship report (.doc file, via OneKirk) and the congregation discussion resource document (1.5M pdf file, via OneKirk) they produced drew heavily on this work for the conservative perspective. It was also at the heart of a ‘refutation‘ at the time by Paul Middleton, but that work never fully engaged with Hays and so I was left feeling that it was a somewhat selective and not entirely convincing counter-argument.

The second referenced article is by Kim Fabricius (on Ben Myers blog) is a useful ‘in a nutshell’ view from the other side of the debate. The comments are extensive and worth a skim through. It is not a point-by-point argument and assumes a degree of ‘honest’ scholarship which recognises the ambiguity in many of the scriptural references to homosexual activity. If that’s not your ‘place’ then I would recommend doing some wider reading before decrying what Kim says. An ‘honest’ approach will/should leave Romans 1 as one of the few ‘unambiguous’ texts which need to be dealt with. Thereafter you may engage with his propositions and reach your own conclusion.

Finally, the third article referenced is not a theology one, but rather a media comment on a recent sex scandal in Australia. It makes some very valid moral/ethical observations which, I think, are quite pertinent to the whole discussion.

*Updated 18/7/11 to fix dead links

Share/Bookmark

Labels can be useful. They are convenient at times and without them our discussions would be laborious and time-consuming. But when the label becomes the person then what we have done is dehumanised them. We have decided that they are just a… As a friend reminded me recently in conversation, the gospel is not about dehumanising, but rehumanising. We find our full self-understanding and self-identity in our relationship with God and the gospel is that God is willing, even dying, to get us to understand that.

My devotional reading this morning was from the flood narrative in Genesis. Regardless of whether you view it as historical or a rewriting of another culture’s mythology, it contains a pretty brutal assessment of humanity and, more importantly, God’s response. “I will never again curse the ground because of the human race, even though everything they think or imagine is bent towards evil from childhood.” (Genesis 8:21, NLT) We have been labelled, yet God looks past the label. We are all, every one, imperfect. No one is more ‘good’ than another in God’s eyes for everything we do is tainted. Yet God’s grace looks beyond the label and says, “I love and choose you anyway.”

Last year, at GA, there was an invitation to join in conversation over coffee; an opportunity to get to understand the person, not the label – gay, straight, fundie, liberal, whatever. I wonder how many coffee conversations have taken place? It’s kind of difficult to have a conversation with a label. It’s kind of difficult to even accept an invitation from a label; we can only accept an invitation from a person.

Share/Bookmark

I guess it wasn’t entirely unexpected and I don’t think that this assembly was the time or the place to discuss the matter, especially with emotions running high over the Scott Rennie situation. It is a little disappointing though that the debate continues to trundle on. That said, the debate, in reality, will trundle on forever because there will always be a group at one end or the other who will not accept the views of the other. I do hope though, that the opportunity will be taken for ‘proper’ dialogue on the whole issue, largely so that the ‘middle majority’ in congregations can actually be exposed to the understanding of all aspects of this issue and not simply exposed to the rhetoric that comes from either extreme.

I’ll also be interested to see what the implications of the second clause in the motion are. Maybe this’ll be my last blog on the issue?!

I’d been following the debate via the webcast, the online updates and Twitter (who says men can’t multi-task). I was almost tempted to sign up for Twitter when I read some of the comments appearing after the motion was accepted.  Apparently the CofS is now an apostate church and all the ‘real Christians’ will leave. Apart from finding this comment extremely offensive, my concern is that this is now reflective of a growing view of the Church.

I think the Special Commission has the potential to do a lot of good, particularly if it encourages the right sort of open dialogue. I do pray that the Church will use this opportunity to put to rest a lot of the homophobia that surrounds this issue and that, even if positions aren’t accepted, they are at least respected. Furthermore, it has the potential for great education in theology and Biblical interpretation, because these are at the heart of the debate.

Anyway, off to find the correct wording of section 2 which spoke about the moratorium on press releases and other such public disclosure.

Update: I think the amended section 2 (if I’ve followed the amendments correctly) reads as follows:

Instruct all Courts, Councils and Committees of the Church not to issue press statements or talk to the media or to make decisions in relation to contentious matters of human sexuality, with respect to Ordination and Induction to the Ministry of the Church of Scotland, until 31 May 2011

Update 2: This from the CofS website:

There is a moratorium on direct public discussion until May 2011 but in a way which allows councils of the church to carry on with their necessary work.

Hmm.. this is more than a little concerning. I think I’d still need to see the final wording to know whether I can continue to blog on it – after all I am under the courts of the church.

Share/Bookmark

The point, of course, is that this is nothing to do with appointing a homosexual minister. It was a legal case about whether Aberdeen Presbytery had followed church law when it sustained the call. The full motion that was agreed underlines the fact that there has been, as yet, no compromise on the issue of inducting an openly homosexual minister who is living with a partner. That debate is still to be had. Anyway, here’s the wording of the motion:

a) refuse the dissent and complaint of Aitken and others and sustain the decision of the Presbytery of Aberdeen on the basis that the Presbytery followed the vacancy procedure correctly in Act VIII 2003.

b) affirm for the avoidance of doubt that this decision does not alter the Church’s standards of ministerial conduct.

It is clause b) that allowed, I believe, the middle ground to vote for it. Yes, it may be a fudge (as was acknowledged at GA), but it allows the business to be dealt with. But the main argument hasn’t gone away. And nor has the fallout from this decision. For Aberdeen Presbytery to sustain the call they had to declare that they are satisfied with the ‘life and doctrine’ of the minister called to the charge. They may have followed the letter of church law, but they certainly haven’t followed the spirit of it. And because of that, they now leave themselves open to further cases which will examine the ‘life and doctrine’ of the minister. And it seems to me that, regardless of sexual orientation, the church cannot be seen to condone non-marital sexual relationships with its ministers. Being homosexual does not change the ‘standard’ that has been (and still is) applied to intimate relationships.

This, of course, is based on a big assumption – that Scott Rennie is in a sexual relationship with his partner. Scott’s ‘disclosure’ to the congregation in Aberdeen Queen’s Cross seems to have been very carefully worded to avoid any such admission. Aberdeen Presbytery may well have been negligent in not digging too deeply. But that, unfortunately, must be where the legal case must move to.

And, of course, this is the substance of the Lochcarron and Skye overture:

“That this Church shall not accept for training, ordain, admit, re-admit, induct or introduce to any ministry of the Church anyone involved in a sexual relationship outside of faithful marriage between a man and a woman”.

Again, very carefully worded so as to be seen not to be attacking homosexuals and instead holding on to ‘orthodox’ morality. But of course the underlying issue is all too apparent. And in many respects, the Assembly cannot readily disagree with it, despite the underlying reasons behind its purpose.

Anyway, all this is a long way of saying that the stories doing the rounds about how the Church of Scotland can now be considered a forward-thinking church, or suggesting that this is a victory for homosexuals are seriously flawed. This absolutely cannot be read into the decision made on Saturday night and I wonder if, when it all goes a bit pear-shaped for the liberal wing (as I suspect it might – I think the middle-ground is more conservative-leaning than believed), it simply provides an awful lot of ammunition to start throwing around accusations of being ‘let down’ or being ‘victimised’. And all the while, the media revelling in a fight that provides juicy copy for all those secularists who can’t wait to see the church tear itself apart.

There are far more important things that the church needs to focus its energies on. In case it’s escaped anyone’s attention, we’re in the middle of an ethical and moral crisis of epic proportions when you consider the behaviour of those who govern us and those who control our finances. Injustice and poverty sit all around us and we’re squabbling and ripping ourselves apart over issues of sexual orientation.

One of the most disturbing things I read on Saturday night was a Twitter comment that said something like, “The church has finally caught up with secular society.” It was intended as a positive statement about progress in the church, but I can’t help but read it as a damning indictment. The church is not meant to be alinging itself with popular culture and society. It must always be the prophetic voice that stands over and against society. That doesn’t mean that it opposes everything society does, but it always calls society to account for whatever it does. It praises and supports acts of love and generosity; it condemns injustice and prejudice, poverty and moral bankruptcy. It doesn’t do these things from some moral high ground, but it nevertheless has a yardstick with which it must measure itself and others. Regardless of whether your theology is conservative or liberal, there is a single call that determines our decisions – love God and love one another.

The rhetoric coming out of either camp often does justice to neither.

And in the meantime, the world contines to see the church as increasingly irrelevant.

Share/Bookmark

I’m wondering if Lochcarron and Skye didn’t miss a trick with their overture. Or indeed, if those in Aberdeen presbytery didn’t miss the same trick. Rather than re-ignite the homosexuality debate, perhaps it would have been much safer ground to oppose Rev Scott Rennie’s appointment on the much plainer Biblical (and indeed, plainly dominical) stance on divorce. After all, Jesus had nothing specific to say on homosexuality, but he did condemn, most strongly, divorce.

And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery. Matthew 19:9 (NRSV)

Actually, on second thoughts, maybe that wouldn’t have worked in their favour. After all, Scott Rennie hasn’t remarried (arguably), so his lawyers would have a field day with that one. But then again, he did divorce for reasons other than ‘unchastity’ or ‘marital unfaithfulness’ so there may still be good grounds here.

OK. Time to switch off the sarcam/irony.

It seems to me that when some base their argument on the ‘plain reading of scripture’, what they really mean is a ‘selective reading of scripture’. No-one would deny that the Bible has passages in it that appear to condemn homosexual practice. But they contain so much cultural baggage that it is difficult to say with absolute certainty that they mean what they say on the surface – unless, of course, you come from the perspective if divine dictation; but even then it’s a struggle to maintain a ‘plain-reading’ position (and, indeed, a selective position).

And so we need to take a step back from proof texts and consider bigger themes. Again, I doubt that anyone would deny that the Bible has an emphasis on male-female partnership, stemming from the earliest creation stories. And before anyone jumps on these as being ‘myths’, that’s not the issue and serves only as a distraction. Regardless of your stance on creation(ism) or intelligent design or evolution or whatever, male-female partnerships are ‘natural’ (and I use the term guardedly) and prioritised, otherwise none of us would be here at all.

But the thing is, male-female partnership is far from being a major theme in scripture. Covenant (with God), justice, love – these are all far greater themes in the Bible and, to be honest, I think it’s pretty clear which side of this debate is exhibiting a closer walk with these.

But what of Jesus’ teaching on divorce? Surely the ‘plain reading’ of it, if that’s how we approach scripture, would preclude a number (and I don’t have the statistics) of ministers from holding office or individuals being considered for training? Yet there does not seem to be any large outcry about this issue! Why not? Could there be an element of selective application of scripture?

But, of course, there have been arguments in the past about the church’s stance on divorce, but has it ever brought the church as close to a split as this issue? It would seem not. So why is homosexuality such an emotive issue? I really don’t know and would hesitate to answer on behalf of anyone who finds it to be such an anathema. But it does seem to me that there is a disproportionate response to it.

I can’t deny being torn on the issue. Part of me shrinks back from the ‘unnaturalness’ of homosexual relationships. Part of me sympathises with the scriptural edicts against it. But another part of me holds to mind the grace of God and His concern for justice and mercy, selflessness and love and the simple fact that no words can ever contain His intentions.

If we want to be selective in our application of proof texts, then we need to be consistent on all issues. But that takes us down the road of legalism, in my opinion. If we want to argue from ‘big picture’ ideas, then we also need to acknowledge that there are specifics to be found in scripture. but, above all, we need to hold in mind that ‘we see through a glass darkly’, and erring on the side of grace seems to be a Biblical imperative.

Share/Bookmark

This has all the makings of a row big enough to seriously split the church, for all sorts of reasons. There’s the homosexuality issue; there’s the right of call of a congregation to be considered; there are issues of marriage, and what it is. And the big problem seems to be that there are entrenched views which cannot see past their own agenda – and, as usual, it is the vocal minority, on either side, which makes the headlines.

I’ve just listened to the Radio Scotland phone-in, Morning Extra, and it was fascinating how it seemed (in general) to be the laity who saw in black and white and the ministers who were on being honest about how much of a struggle this was. That said, one lady, a minister’s wife, was most eloquent and patiently explained how we read a translation and we simply don’t fully understand the cultural baggage that underpins the very few verses that speak about homosexuality and so we cannot know, in that balack and white sense, what was being said. To echo some of the ministers who were on, we seek to follow Christ in our imperfect understanding of God’s Word.

I originally intended posting about Biblical interpretation, or about an overarching moral and ethical framework we discover in Christ, but I’m not sure that rehearsing the same old arguments here will further the discussion at all. Suffice it to say that I don’t think the issue is black and white. The ‘plain meaning of scripture’ is a cop-out that precludes study. Why should this one issue be so clear when virtually everything else taught in scripture results in a tension between different things.

Even if this debate stays at the level of the ‘legalities’ – the right of call or an unmarried couple in the manse – it’s going to be messy. The fallout from it is going to ripple through the entire church and, from what I can see, the wider relationships the CofS has with other denominations. Is this going to be another ‘Anglican Communion’ split issue? I really hope that it can be resolved in a far more amicable and gracious way than it seems to be heading.

Creating online petitions is the entirely wrong way to go about this debate. It simply polarises the issues and creates artificial division. It undermines the authority and purpose of the General Assembly. It says, openly, that the petitioners do not believe that the Assembly can deal with the issue in a balanced, prayerful and gracious manner. It sends the message that they who shout loudest get their way. The tactics of the vocal minority have been morally dubious and legally questionable. Forward Together had to issue an apology for seriously misrepresenting Scott Rennie’s personal history.

This debate has been put off for too long, I believe. The ‘period of reflection’ has been stretched out too far. I think it is time for the discussion, following refelection, to happen. But it needs to be just that – a discussion, not a bullying tirade that seeks to undermine the structures of the church or the work of the majority who struggle daily with how to represent Christ to those to whom they seek to minister.

Share/Bookmark