• Well-meaning but homophobic

    A week has now passed since the Guardian published the following snippet commenting on the twitter exchange that I had with the Director of Communications for the Church of England after Vicky Beeching came out.

    The Church of England’s director of communications communicated himself into a corner last week, after a well-meaning but homophobic tweet about Vicky Beeching, the gospel singer who’s just come out as gay. The Rev Arun Arora tweeted that Vicky was welcome in church because “we are all broken”. In a cringe-inducing exchange with Kelvin Holdsworth, provost of St Mary’s Cathedral in Glasgow, @RevArun defended his comparison of Vicky’s sexuality to the brokenness of humanity. Holdsworth tweeted: “It would be racist to say that black people are welcome in church because all are broken. It is homophobic to suggest same re LGBT.” The the reverend went strangely quiet.

    Now that the dust has settled a little bit it seems to me to be worthwhile just reflecting on what happened.

    It strikes me first of all that the phrase “well-meaning but homophobic” is perfectly judged. I’ve always said that I knew that Arun Arora had no intention of causing the offense that he caused. The trouble is, that lack of awareness seems these days to be rather culpable for anyone, never mind someone who is in charge of communications for a large and supposedly caring institution. Not knowing how offensive it was is worse in a way than being fully aware.

    “Well-meaning but homophobic” – doesn’t just capture last week’s unfortunate tweet though. It perfectly captures the way that the Church of England in particular and the churches in general might be viewed by the general public. Well, actually, many people think that the churches are not even well-meaning these days but there’s still many in society who would acknowledge Christianity as a force for good. Many of those people are bewildered at how the churches seem to find themselves so badly led on this issue. “Well-meaning but homophobic” seems to me to describe something that is more complex than a simple lack of awareness of what can be said by an individual in polite society these days. It seems to me to describe something more systemic – more institutional than merely personal.

    I was trying to explain the complexity of the situation in the church to someone the other night. After listening to me talk for some time about why some churches are progressive on the issue and some positively harmful, after listening to theological explanations, after listening to sociological explanations he simply shrugged and said, “Yes, but it is still us who get queerbashed in the end”.

    And he was right.

    Let’s just focus on the piece from the Guardian for a moment again. The Guardian reports that I compared a particular situation involving someone coming out as gay to a situation dealing with race.

    Let me just do that again.  What do you think would have happened if the Church of England had been reported by a national newspaper as having a Director of Communications who was tweeting things that were “well meaning but racist”?

    I hope that a week later there would have been clear statements that such behaviour was unacceptable. I hope that there would have been an apology. I might also hope that there would be an advert for a new Director of Communications being hastily written for the Church Times. I hope that it would have been completely unacceptable.

    I ask these questions fully aware that things are not all sweetness and light for those who do happen to be black and in the church.

    But I ask, respectfully and persistently why things are different when the issue is sexuality to when the issue is race? I don’t forget that people have used the bible plenty of times to justify racist behaviour, so I know it isn’t just that the bible says it should be so.

    Well-meaning and homophobic.

    The Director of Communications of the Church of England was described last week in a national newspaper as tweeting something that was well-meaning and homophobic and of course, nothing has happened since.

    There has been no statement from the Archbishop of Canterbury. None from the Archbishops’ Council. Nothing from those who run the national institutions of the Church of England. Nothing at all.

    And what’s more, most people wouldn’t expect there to be any reaction at all.

    And that’s why I find myself wondering whether another analogy between race and LGBT issues might continue to be helpful.

    Very many gay people would say that “well-meaning but homophobic” behaviour from individuals and corporate bodies contributes to getting people dead.

    Remember when the Metropolitan Police accepted that their behaviour over Stephen Lawrence amounted to “institutional racism”.

    Why do I find myself thinking that “well-meaning but homophobic” behaviour on the part of whole denominations amounts to nothing less than institutional homophobia?

     

     

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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