• Rainbow Laces

    Congratulations to Stonewall for their Rainbow Laces campaign – trying to persuade the various football organisations to make a gesture to indicate that they are supportive of their gay players. For such organisations, it is a gesture that won’t cost them much.

    I’m pretty sure that for gay players themselves, all closeted at the moment, there will be a range of internal reactions. For some, there will be a huge sense that this is supportive. For others, I’m guessing that this may actually be personally be unwelcome because it shines a light too close to their own lives. For pro players must wonder whether if they come out they will lose sponsorship, support and opportunity. There is no legal protection to help you other than not being sacked from your team.

    Of course, the chances are, that any player in such circumstances would do well. They would receive overwhelming support from anyone in front of a microphone. But what would it be like on the terraces?

    I have enormous sympathy for what must go on in the mind of the player wondering whether to come out. It isn’t that different from my own world in the church.

    I heard recently of a prominent member of the clergy choosing to talk about being gay for the first time in public recently at a well known Christian Arts festival. It is a big deal. For someone in that position they really can fear that jobs that they might have enjoyed doing would suddenly be blocked for them. There is no legal protection for such a person at all. They can even be sacked from the team.

    In the football world there are said to be no professional football players who have come out. In the church it isn’t much better. No bishops have done so and even at the level of people running cathedrals in the UK, I think there are only two of us who are out (and one of us was initially outed in the press). Clearly, obviously, there are other people who are gay who do my job.

    I’m not suggesting a rainbow cassock campaign nor even rainbow laces in the sanctuary – my views on footwear are clear. However, the time in drawing near when we ought to be calling for some small uncostly gestures from those in the church who are straight and who are in positions of power and influence.

    I remember a number of years ago Bishop Idris making a supportive statement about his gay clergy during a Synod address. It meant a huge amount to a small number of people.

    Church leaders need to think about how to make those gestures. For all Archbishop Justin Welby seems to have struck a welcome new tone recently, much like the pope, there is no change in policy.

    I’d like to hear the likes of Justin Welby speaking positively about the gay clergy he has known and making it clear that senior gay clergy who do chose to come out will be supported and nourished and cherished. The fact that such talk is absent won’t strike many people. It strikes me every day.

    It is the lack of such things which makes this area of the churches’ work so troubled. Those with some power and influence have the means to make a big difference by doing small things.

    Rainbow laces won’t do the trick in the church but a few rainbow words would go a long way.

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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