• Article in Herald: I’ll march with Pride – but…

    I’ve got an article in The Herald newspaper this morning ahead of tomorrow’s Pride March in Glasgow. This is what it says:

    Agenda: I’ll march with Pride at our achievements but there is still a long way to go

    This weekend, I’ll be marching through Glasgow in a black clerical suit and dog collar amongst a sea of rainbows as I take my place in the Pride March.

    There’s a huge amount to celebrate this year, not least the way marriage equality is sweeping the world. It is an idea whose time has come. However, there are a lot of areas where change still needs to come.

    The truth is, marriage law reform is not enough to achieve equality and it isn’t as though we’ve actually achieved equal marriage yet in Scotland either. Most religious people who happen to be gay still cannot get married in their own chosen church or other place of worship. The law may have changed, as have social attitudes, but there are still plenty of institutions that discriminate directly against people like me.

    The next steps are easy to foresee but they won’t happen automatically. We need individuals to continue to stand up against prejudice when they see it. We need the major equality organisations to understand how much remains to be done, particularly in areas touched by religion. We need political parties to continue to consult about the next steps in changing the law.

    The most obvious area where a further change in the law could make a difference is in respect of charity law. It simply shouldn’t be the case in a modern Scotland that any group can be a charity, with all the tax breaks that implies, and campaign or discriminate against lesbian, gay, transgender and bisexual (LGBT) people. Yet religious charities can do exactly that. Charities that tried to campaign against people because of their race would be utterly unacceptable in society even though that was once justified on religious grounds. The same change needs to happen in respect of all charities, religious and otherwise; no exemptions, no get-out clauses, no discrimination full stop. Why should any citizens have to live with so-called charitable organisations getting tax-breaks to campaign against their wellbeing?

    Religion remains one of the areas where even the pro-equality organisations fear to tread. Yet equality will not ultimately be won in wider society until it has been won in even the most intransigent institutions. Campaigning organisations have helped to remove or at least significantly lessen prejudice and discrimination in so many unlikely institutions: the military, the police, the fire service, and so many workplaces have changed hugely for LGBT people. Their work cannot be completed until religious institutions have changed too.

    Fortunately, the religious scene is beginning to change. The views of people in the pews of most of our institutions are converging around the acceptance of same-sex relationships. However, institutionally there is much to do and there’s a particular need for many in leadership positions to articulate publicly the support they have been happy to give to gay colleagues in private for years.

    There will be many who share my view that no school, religious or otherwise, should have access to public money unless it is not merely tolerating gay staff and gay pupils but actively encouraging them to thrive. Education policy needs to catch up with public opinion. Conversations between government and the faith-school sector need to be both robust and challenging.

    One of the most bizarre claims that we heard in the debate about marriage is that allowing same-sex couples access to marriage would somehow imperil the married lives of straight couples. Such nonsense was as likely to come to pass as the claims that hurricanes and earthquakes would follow on from strengthening gay rights.

    In fact, there are areas of society where campaigning to improve things for LGBT people will lead to supporting marriage rather than threatening it. LGBT people are disproportionately and adversely affected by poor sex education in schools, for example, but that area of education is becoming a crisis for all pupils. Most young people learn about sex from pornography. If we want them to learn something different then it means parents working with schools to produce much better age-appropriate sex education using some of the successful models found on the continent. Such education will be much more explicit and come much earlier. It will also be much more effective leading to better life choices, happier people and fewer teenage pregnancies.

    I’ll join the march this weekend with a strong sense of Pride in what we’ve achieved but also a strong yearning for the changes that we’re yet to bring about.

    The Very Rev Kelvin Holdsworth is Provost of St Mary’s Cathedral, Glasgow

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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