Tag Archives: supportive bishops

LGBT Presence at World Meeting of Families?

The bishop of Limerick, Bishop Brendan Leahy, has  made explicit what has previously been implied – that gay couples must be made welcome at next year’s World Meeting of Families in Dublin.

….speaking after his diocese launched its preparation programme for WMF2018, an international event which promotes traditional Catholic teaching on marriage, Dr Leahy said the event in August 2018 in Dublin would be a missed opportunity if the Church did not embrace family in all its variety.”We are living in changing times and family too is changing,” he said.”We’ve had the referendum in favour of same-sex marriage and a lot of people voted in that referendum and all are equally welcome to join in this celebration of family.”Everyone must be made feel welcome next year. We all want to build a good family network of support in Ireland at all levels.”

Independent.ie





Continue reading LGBT Presence at World Meeting of Families?

US Bishop Backs LGBT Dialogue – to Speak at New Ways Conference

Bishop John Stowe of the Diocese of Lexington in Kentucky is scheduled to speak at New Ways Ministry’s symposium April 28–30 in Chicago. The event is titled: “Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis.”

-Lifesite News

Bishop John Stowe
Bishop John Stowe

Predictably, Lifesite “News” and the even crazier Church Militant website are apoplectic that the bishop is daring to even speak to an LGBT ministry group, misrepresenting this as “US Bishop rips Church teaching on homosexuality” (Lifesite).

As usual, much of what these orthotoxic commenters most object to, should in fact cause for celebration. Take a look at some of what Bishop Stowe actually said, as reported by these two sources:

“I think Pope Francis has signalled that we need to take another look at those things (homosexuality) and I think that Pope Francis has also given us the example, that is, the Church doctrine, the Church teaching has not changed, but the way we approach it has to be merciful,” he said.

After presenting a lengthy tirade against New Ways Ministry, Lifesite continued with this quote:

“I have come to know individuals who are associated with New Ways Ministry…and every one of them I have spoken to are genuine, sincere people of faith who are trying to reconcile their own sexual orientation with the Church that they love and that they have been raised in,” he said.

On the language of “disordered”:

“I think it’s fair to say that the language is not helpful,” he said. “We live in an age of sound bites, and to hear just that phrase is tantamount to hearing an outright rejection.”

“That can’t be the message of the gospel,” he insisted. “That was not Jesus’ approach.”

On the prospects for change in Church teaching:

He put forth the possibility that Church doctrine could change with regard to homosexuality, bringing up the example of Her evolving teaching on usury and slavery.

“Change does come over a long period of time in the way that the Church approaches a number of issues,” he said. “We cannot hide ourselves by excluding ourselves from scientific research and from the development of human knowledge.”

“I think the area where we can grow in understanding,” he continued later, “is the area of … whether homosexuality is a question of nature or nurture.”

On natural law:

When asked what it means to be merciful to practising homosexuals in respect to natural law and the purpose of sexuality, Stowe replied that natural law is only one “framework” among many that could be used to dialogue with believers and unbelievers about sexuality. He suggested that natural law has more to say about homosexual acts than Catholics might think.

“There could be a whole realm of argument [about] what does natural law actually teach us about same-sex behavior. If you find it naturally occurring in the animal world, if you find it naturally occurring among certain species, it both can be clarifying but it also raises other questions,” he said.

Notwithstanding the horror professed by Lifesite and Church Militant, there is absolutely nothing in any of this that is in any way in conflict with authoritative Church teaching. On the contrary, it is completely consistent with both the general guidelines for the Church presented by the Second Vatican Council, and the more specific, sentiments widely shared at the two Family Synods of 2014 and 2015, and the guidelines on pastoral ministry contained in the important Apostolic Exhortation “Amoris Laetitia”.

Bishop of Manchester, joined the Village Angels volunteers – Canal-st.co.uk

One of the UK’s most senior clergy has gone on patrol with LGBT Foundation’s Village Angels in Manchester’s world-famous Gay Village.

The Rt Rev Dr David Walker, Bishop of Manchester, joined the Village Angels volunteers on Canal Street on Friday night to see first-hand the vital support the service provides to weekend revellers. During the eventful shift, the Angels supported a man who was feeling suicidal, and prevented another man from jumping into the canal.

The Angels patrol the Village every weekend from 9pm to 3am, providing friendly help, support and advice to people who have got into trouble.

Bishop David said: “The Village Angels are a group of dedicated and committed volunteers who work so hard to keep people safe. I was struck by the respect shown to them by those who visit and work in the Village.

“The Village is an important space for the LGBT community, and whilst on patrol I met many people who are passionate about this place and its wellbeing. It is so much more than just a place to go for a night out.”

Paul Martin OBE, LGBT Foundation Chief Executive, added: “We’re thrilled Bishop David was able to join the Angels out on patrol. He is a true ally of the LGBT community who puts his faith into practice in a way that is both inspirational and deeply human.

Source: Canal-st.co.uk

Indonesian Catholic bishops more supportive of LGBT people than secular law

In one of the more interesting developments after the Synod family assembly, the Indonesian bishops have held their own, local synod to share the message of the synod with the local community – and to listen to the struggles of local families.

Of particular importance for LGBT Catholics, is that Archbishop Ignatius Suharyo Hardjoatmodjo of Jakarta, who attended the synod, stressed the clear message from the assembly that all people deserve respect – and that includes “homosexuals”.

The archbishop said that one of the main points of the synod is that all people deserve respect, forgiveness and mercy.

“The pope said many times that every individual — whoever they are: divorced couples or homosexuals — must be respected,” he told ucanews.com.

This should not be worth noting, but it undoubtedly is. Although it is clearly stated in the Catholic Catechism that homosexuals should be treated with “respect, sensitivity and compassion”, this is one rule which is widely ignored by many Catholic bishops. For Indonesia, we also need to consider the context.

As an overwhelmingly Muslim nation, this is not a good place to be gay or transgender. At the national level, there is no direct criminalization, but there is also no protection from discrimination, prejudice, or outright hatred, and some discriminatory laws apply (for example, on the age of consent). At the provincial level, it is worse. Provinces have the power to outlaw homosexuality in their areas, and some have done so. In Aceh, province, gay sex can be punished with 100 lashes of the cane. Popular sentiment is hostile, often stoked by religious authorities, both Muslim and (up to now), Catholic.

That is why Archbishop Hardjoatmodjo’s reminder that homosexuals deserve respect, while totally consistent with standard Catholic teaching, is notable as one of the first concrete example of how the Synod assembly on marriage and family, could be leading to improved pastoral sensitivity to LGBT Catholics (and in the longer term, to actual changes in doctrine).

Berlin Archbishop: Church Must Continue Gay Discussion

At the Bishops’ Rome assembly on marriage and family, the German Archbishop of Berlin, Heiner Koch, was the “relator” for the German language small discussion group.  He has always been a notable supporter of LGBT inclusion, and serves on the German bishops conference as chairman of the Commission for Marriage and the Family.

Koch, Heiner

Back in Berlin, he had some important words about the synod assembly, which should offer some assurance to those worried that there was insufficient attention paid to our concerns. Pointing out that some cultural and political reasons for the resistance, especially from African and Eastern bishops, he insisted that Catholic discussions about homosexuality must continue (and implied that the German bishops will certainly take this forward).

The original report at the Austrian source Kathpress is in German. This is my own free translation, assisted by Google translate and the people of the Duolingo crowdsourcing language community.

(Note: this translation will be updated, as and when the Duolingo text is improved )

Archbishop Koch: Still a great need for discussion of homosexuality

Berlin, 10.27.2015 (KAP / KNA) The Berlin Archbishop Heiner Koch sees a great need for discussion of the issue of homosexuality still remaining in the Catholic Church. It is therefore important to remain in conversation together on this issue,

African and Eastern bishops especially have expressed very restrictive views about homosexuality at the Synod. Some put forward positions for which there had been vigorous opposition. “Our German representatives said clearly that we do not share this judgement and cannot abandon our ideas on human dignity”, stated Koch, who is also family bishop of the German Bishops Conference..

At the same time Koch pointed out that in addition to cultural differences, political constraints sometimes make dialogue more difficult: “In many totalitarian states there are far-reaching consequences if you speak out in public about, for example, treating homosexuals as human beings.

The German representatives at the Synod had clearly stated that dealings with homosexuals was a relevant subject to the Church, according to Koch, The concern was on homosexuals who live in committed partnerships. “This is a reality that has to be evaluated much positive for us,” said the archbishop. Also brought up, were pastoral issues about how parents should deal with the homosexuality of their children.

Family Synod: Another Influential, Supportive Cardinal?

Has the Catholic Church always tried to show respect for stable, same – sex partnerships? Cardinal Damasceno Assis of Aparecida, Brazil, president of the Brazil bishops’ conference, and one of three co-presidents of next month’s Family Synod, seems to think so.
Cardinal Damasceno Assis
A Brazilian, Portuguese language report at Folha de S.Paolo states that referring to the 2011 decision of the Brazilian Supreme Court which  affirmed the right same – sex couples to have their unions recognized in civil law, the Cardinal had this to say:
“It is a decision by the Supreme [Federal Court, the highest Constitutional Court in Brazil]. Of course, for the Church, it [homosexual union] cannot be equated to marriage, that is different. But, regarding respect for the stable union between these people, there is no doubt that the Church has always [sempre] been trying to do it this way“, said Damasceno Assis
The above English translation is taken from Rorate Coeli. Here’s the original Portuguese:
“É uma decisão do Supremo.  Claro que, para a igreja, não se pode equiparar a um casamento,  isso é diferente. Mas respeitar a união estável entre essas pessoas, não há dúvida de que a igreja sempre tem procurado fazer dessa maneiro”, disse Damasceno.)
Many LGBT Catholics would disagree strongly with the cardinal’s judgement that the Church has always been supportive of stable same – sex unions, especially those in Africa, who have seen some of their bishops celebrating draconian anti-gay legislation which foments hatred and violence against gay people, who dare not make public their relationships, stable or not. American gay Catholics who have been dismissed from church employment or ministry for affirming and protecting their stable relationships in civil marriage would also disagree with this .sanguine judgement
The statement however, is important, in the context of the upcoming synod on marriage and family, less for what it says about the Church in the past, as to what some senior cardinals and bishops would like it to be. Although the composition of the synod as a whole is depressing, at leadership level, there’s cause for hope. We now know that at least two of the Pope Francis’ group of eight cardinal advisers (Cardinals O’Malley and Gracias) have shown some degree of sensitivity or support for LGBT concerns, as well as a close friend and confidant of the pope (Cardinal Hummes). We can know add to that list, one of three co-presidents of the synod.
This does not mean that there will be any meaningful change coming directly out of the synod, next month. The chances of that are zero. What will happen though, is the start of more constructive, realistic discussion on these matters, which will likely lead to gradual, incremental change over time, initially in pastoral practice rather than formal doctrine.

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Senior Bishop: “Catholic Church Must Welcome ‘Unconventional Couples’

ROME — The Catholic Church should make “unconventional couples” feel at home instead of making them targets of “de facto discrimination,” the leader of the Italian Bishops Conference and an ally of Pope Francis said this week.

“Couples in irregular matrimonial situations are also Christians, but they are sometimes looked upon with prejudice,” said Bishop Nunzio Galantino, an apparent reference to divorced and remarried Catholics.

“The burden of exclusion from the sacraments is an unjustified price to pay, in addition to de facto discrimination,” he said Wednesday (Aug. 27) in an address to a national conference on liturgy in the Italian hill town of Orvieto.

– full report at  The Washington Post.

Bishop Galantino’s thoughts are important, as he is the head of the Italian bishops’ conference, a post for which he was hand picked by Pope Francis himself. It is inevitable that his voice will be influential at the October Family Synod in Rome. In this interview, he seems to have been referring specifically to divorced and remarried Catholics, or to unmarried couples, but his observations are equally applicable to same – sex couples, especially as this is not the first time he has spoken along these lines. Back in May, he was specific about the need for the Church to take up a more progressive path, including a stronger welcome for gay Catholics:

The Catholic Church should listen to all the arguments in favour of gay relationships, Communion for remarried divorcees, and ending mandatory celibacy for priests, a senior Italian bishops has insisted.

The secretary-general of the Italian bishops’ conference (CEI), Nunzio Galantino, bishop of the southern diocese of Cassano all’Jonio, told the Florence-based La Nazione newspaper yesterday that he wanted church leaders to open their mind to different views on these issues.

He said: “My wish for the Italian Church is that it is able to listen without any taboo to the arguments in favour of married priests, the Eucharist for the divorced, and homosexuality.”

Tablet News, 13th May 2014

A few years ago, I reported that Cardinal Schonborn of Vienna had suggested that it was time for the Catholic Church to stop obsessing over the genital acts of gay people, and instead focus on the quality of their relationships, and also to consider welcoming those divorced people who want to remarry in church, at a time when so many other couples have no desire to marry at all. He was the first to voice such thoughts on same – sex couples, but when the expected reprimand from Pope Benedict, or a pushback from more conservative colleagues simply did not come, a handful of other bishops soon followed with similar sentiments. Later, this early handful became a trickle, then a steady stream. Just in the past month, for instance, Bondings 2.0 has reported on a call by yet another cardinal, said to be “close to the pope”,  for more openness in the Church to lesbians and gays, and also on a wish by an Indian lay leader for the October synod to “bring LGBT people in from the cold“. The gathering mood for reform is by no means limited to Europe and North America.

Meanwhile, the question of a welcome in church for divorced and remarried Catholics has become a major theme for the upcoming family synod. If indeed the synod finds a way, or prepares to find a way, to offer a more authentic welcome for such couples, sooner or later it must follow that a similar, more authentic welcome for LGBT Catholics must also be found. The issues after all, are similar.

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German Bishop Declares Support for Gay Civil Unions, Says Sexual Doctrines Must Change.

The bishop of Trier, Stephan Ackermann, is the latest Catholic bishop to acknowledge that while the Church cannot approve of gay marriage, it should accept the value of same – sex civil unions.

Bishop of Trier, Stephen Ackermann

As far as homosexual relationships were concerned, the church would have to appeal to people’s sense of responsibility, he continued. “The Christian concept of the human being emanates from the polarity of the sexes but we cannot simply say homosexuality is unnatural,” he explained. While the church must “hold fast” to the uniqueness of marriage between a man and a woman, it could not just ignore registered same-sex unions where the couples had promised to be faithful to and responsible for one another.

This is not the first time that Bishop Ackermaann has distinguished himself as supportive of LGBT equality. A few years ago, he hit the headlines when he made an entirely unannounced visit to an LGBT community centre, and spent his time listening to the views of LGBT people – highly unusual, and definitely very welcome, for a Catholic bishop.

These latest remarks were made in the broader context of an interview with the German paper, Allgemeine Zeitung, on the lessons to be drawn from the responses to the global consultation on marriage and family. His conclusions, that it is now obvious that doctrine is sadly out of touch with Catholic reality and needs to change, is completely consistent with the findings of the consultation and other, independent research – and should be self- evident to any independent observer.

Interviewed by the Allgemeine Zeitung Mainz, Ackermann, 50, said the responses showed “quite clearly” that for the majority of the faithful the church’s teaching on moral sexuality was “repressive” and “remote from life.” Declaring a second marriage after a divorce a perpetual mortal sin, and under no circumstances allowing remarried divorced people ever to receive the Sacraments, was not helpful, he said and added, “We bishops will have to make suggestions here. We must strengthen people’s sense of responsibility and then respect their decisions of conscience.”

It was also no longer tenable to declare that every kind of cohabitation before marriage was a grievous sin, and “the difference between natural and artificial Birth control is somehow artificial. No one understands it I fear,” Ackermann said.

Predictably, his thoughts have already drawn a backlash from some colleagues: not for their content, but for stepping out of line and publicly revealing the conclusions of a single diocese. Even so, he has also received some support:

Ackermann was sharply criticized by Bishops Heinz Josef Algermissen of Fulda and Konrad Zdarsa of Augsburg.

For an individual bishop to react to the responses of the questionnaire on his own was “counterproductive,” Algermissen, 71, said. “I don’t hold with the normative strength of facts. Truth is not something that can be adjusted,” he insisted but went on to admit, “We bishops obviously have a problem. We have clearly not succeeded in putting across Catholic sexual ethics and its positive concept of the human being.” Decisions on such matters were, however, the world church’s concern and not the concern of an individual bishop or bishops’ conference, Algermissen emphasized.

But the Bishop of Magdeburg in former Eastern Germany, Gerhard Feige, 63, came out in defense of Ackermann and sharply criticized the bishop’s critics. He agreed with Ackermann’s views on the responses, Feige told KNA, the German Catholic news agency. “The time has finally come to face naked reality. We must struggle to find fair, responsible and life-serving solutions in the spirit of Jesus Christ. It is not helpful to keep on repeating prohibitions or reservations,” Feige underlined.

The Extraordinary Synod on Marriage and Family, scheduled for October 2014, was never intended to be an occasion to change existing sexual doctrines, but merely an opportunity to formulate more appropriate pastoral responses. Actions, however, often have unintended consequences, and it is becoming ever clearer that even if the synod is not intended to change teaching, the results of the consultation will result in many serious discussions at the synod about the need to do so.

On Catholic sexual doctrines, I strongly suspect that the revolution has begun.

For the record – an updated listing of Catholic bishops and cardinals who have expressed support for same – sex civil unions:

–>

Books

Church must adjust to reality of co-habitation, divorce and remarriage, says cardinal

A few years ago, Cardinal Christoph Schonborn hit the headlines, saying that at a time when so many people are not bothering to get married,  the Church should reconsider its approach to divorced people who do want to remarry. At the same time, he said that it was time to shift the emphasis, in responding to gay couples, from an obsession with genital acts, to consideration of the quality of the relationships. On both counts, he was ahead of the pack – and remains so. Speaking about the response of Austrican Catholics to the global survey in preparation for the synod, he has now said that the Church must adjust to the reality of co-habitation, divorce and remarriage, To which LGBT Catholics would add, and to the reality of same – sex couples – and if the “Church” should adapt, then so too should Catholic schools.

schoenborn

Continue reading Church must adjust to reality of co-habitation, divorce and remarriage, says cardinal

English Bishop Backs Gay Marriage: Queer Ferment in the Anglican Church.

For years, the major focus of controversy in the Church of England has been over the appointment of women bishops. That debate has now been all but settled (even the opponents agree that change is inevitable). Issues around full LGBT inclusion in church will now move to centre stage.

One sign of this is a bishop who has spoken out publicly in favour of gay marriage:

 

The new Bishop of Salisbury, The Rt Revd Nick Holtam, has spoken out in support of gay marriage.

Bishop Holtam made the comments in an interview with the Times today ahead of the meeting of the General Synod next week, where civil partnerships in churches and equal marriage are to be discussed.

He said: “We are living in a different society. If there’s a gay couple in The Archers, if there’s that form of public recognition in popular soaps, we are dealing with something which has got common currency. All of us have friends, families, relatives, neighbours who are, or who know someone, in same-sex partnerships.”

He said he was “no longer convinced” marriage should be between a man and a woman.

He continued: “I think same-sex couples that I know who have formed a partnership have in many respects a relationship which is similar to a marriage and which I now think of as marriage.

Bishop of Salisbury Backs Gay Marriage – Pink News

He is not alone. The Times interview, in which he was speaking about full marriage, followed an earlier report that over 100 Anglican clergy from the diocese of London have signed a petition asking that the synod next week agree to allow local discretion on conducting civil partnership ceremonies on church. The background is that parliament last year changed the civil partnership legislation, which previously prohibited these from being conducted on religious premises, to permit such premises where church authorities give explicit approval. Up to now, the public stance of the Church of England has been that permission will not be granted. Next week’s synod will show that there is significant opposition to that stance.

A letter signed by 120 clergy is calling for the Church of England to reverse its ban on civil partnership ceremonies being held in churches.

The signatories, from the diocese of London, want discretion to uphold loving homosexual relationships.

It is the first sign of significant resistance within the Church to its refusal to permit civil partnership ceremonies in Anglican churches.

The law has allowed them in English and Welsh places of worship since December.

In their letter to the London diocese representatives on the General Synod, the signatories stopped short of calling for same-sex marriage.

However, they said they should be given the same discretion in deciding whether to hold civil partnerships in church as they currently have in deciding whether to remarry divorced people.

One of the signatories said they were dismayed at having to deny “the Church’s fullest ministry” to increasing numbers of gay couples with loving relationships, said BBC religious affairs correspondent Robert Pigott.

The public dissent over gay marriage / civil partnerships is part of a much wider ferment in the Church around matters of sexuality, including that of openly gay clergy, and the very fundamental matter of homoerotic relationships themselves.

Recent reports that Jeffrey Johns is considering legal action against the church over its twice passing him over for promotion to a bishopric, solely on grounds of his orientation, has highlighted glaring hypocrisy in the church. Technically, the regulations that the church may ordain priests who are openly gay or lesbian, provided that they are celibate. It is widely recognized that this is a mere fig – leaf: what goes one in one’s bedroom is private. What is really required is not that priests should be celibate, just that they should declare that they are. In other words, lie. (There is also a blatant double standard here.  Unmarried heterosexual candidates are not asked to declare that they are celibate, or facing the degree of intrusive question on past behaviour that lesbian and gay candidates are subjected to).

Once ordained, further gay priests have further barriers placed in the way of promotion, as the case of Dr Johns has shown. Although partnered, he has declared that the relationship is celibate, and so complies with the regulations for gay priests. Denying him further promotion puts him in exactly the same position that female priests have been in, up to now. Ordination to the priesthood and promotion  to the rank of dean is permitted, but no further. This is blatant discrimination, which diocesan votes on women bishops last year showed is no longer acceptable. The church also has to take account of secular legislation, and growing public pressure for honesty.

 Hardly anybody believes that the many unmarried Anglican priests,  or even the existing bishops, really are celibate. The Pink News report on Bishop Holtam’s support for gay marriage makes a further important point. Writing about John’s cancelled promotion to Bishop of Southwark, it notes

 

 The 58-year-old, was forced to give up his appointment as Bishop of Reading in 2003 due to his relationship with another priest and was blocked from the post Bishop of Southwark in 2010, a position Bishop Holtam was also considered for. It is now held by The Rt Revd Christopher Chessun.

A memo leaked by Colin Slee, the late Dean of Southwark Cathedral made the claim that there were already several gay bishops who had “been less than candid about their domestic arrangements and who, in a conspiracy of silence, have been appointed to senior positions”.

It added: “This situation cannot endure. Exposure of the reality would be nuclear.”

The extraordinary thing is that this memo was not an appeal for openness and honesty in the appointment of gay bishops, or an attempt to bar them completely, but an attempt to ensure that they simply remain more or less closeted, and removed from the public eye.   Pressures for greater honesty and consistency will grow. Already, there are ongoing discussions and investigations by church commissions, passing under the radar for now. Once the issue of women bishops has been resolved, public and synodal debates over LGBT clergy will begin in earnest.

In the background and informing these discussions, and those on marriage and civil partnerships, will be another set of formal investigations.     The church has recently appointed Two Groups to Advise on Sexuality .  Previously, a 1979 report  Homosexual Relationships: A con­tribu­tion to discussion, was published, but was considered by some to be too liberal. Subsequently, a working group set up in 1986 prepared a fresh report (the “Osborne Report“), which drew on the direct testimony of gay and lesbian Anglicans themselves.

The Osborne report was an advisory document for bishops, and it reminded them that they had an important part to play both in affirming “the catholicity and in­clusiveness of the Church”, and “in helping the Church live with un­resolved issues”.

 Crucially, and ironically — in the light of events that would unfold a decade-and-a-half later — the group reminded the Bishops that “The way to resolve the conflict and tensions between groups is not by the exclusion of one or more minority groups. We have been very conscious of the poor experience of the Church encountered by many homosexual people. . . The Bishops, as the chief pastors of the Church, have a particular responsibility to set a tone of welcome and acceptance in these matters.”

However, when the controversial report was leaked and met with fierce resistance in conservative quarters, the bishops responded with a much more cautious booklet, “Issues in Human Sexuality”, which was intended only as a discussion document, but came to be seen as the Church of England’s definitive statement on homosexuality. Its distinction between laity and clergy was considered of particular sig­nificance.

The new groups will update the Osborne report, and should lead to a fresh statement by the bishops. I would not presume to anticipate the commission’s findings, but its fair to expect that a quarter of a century after the Osborne commission, with the outpouring of queer affirmative biblical scholarship and theology that has followed it, and the increasing visibility and acceptance of openly queer clergy and bishop in many denominations and different geographic regions, the findings will be even substantially supportive than those of the Osborne Report.

The new commission will also have to consider one factor which simply did not exist in 1986.  The politicians have promised that by 2015 at the latest, and probably by 2013 in Scotland, full gender neutral equality will apply to civil marriage. Church commissioners will have to consider the implications for religious marriages, including the partnership positions of their own priests. (When equality came to New York last June, some Episcopal bishops wrote to their priests requiring that those in same-sex partnerships should marry).

We cannot be sure of timing, but of three things I am certain:

  • Continuing study and discussion of sexuality in the Church of England will lead to an acknowledgement, at the very least, that there is room for disagreement on the validity of homoerotic relationships.
  • The church will face up to the dishonesty of the current practice of DADT, and the discrimination faced by its LGBT clergy. The current barriers will go, just as they have done in several other denominations, and other provinces of the Anglican communion.
  • Civil partnerships in church, and later full weddings, will come (initially perhaps in selected dioceses only),  just as they already take place in some Episcopal dioceses.

 The ferment in the Anglican Church is part of a much broader process at work in all Christian denominations in all regions of the world, as well as non-Christian faiths (even touching Islam). In the middle of the twentieth century, we were totally invisible in church. The sixty years since have already seen extraordinary change, and much more is to come.  Thinking specifically of the Catholic Church, John McNeill has written repeatedly of the work of the Holy Spirit, creating a Kairos moment for LGBT Catholics (and other Christians).  There’s a verse for it, in Scripture:

Behold, says the Lord. I am doing a new thing. Can you not see it? (Is 4:19)

This transformation over sixty years of Christian responses to homoeroticism is a subject that I will be discussing in an address to the Quest annual conference in September this year, under the title “Blessed are the Queer in Faith, for they shall inherit the Church“.  I shall be returning to the theme here, repeatedly, over the next few months.

 

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