• Fact checking Sandi Toksvig

    Sandi Toksvig has published an open letter to the Archbishop of Canterbury that a lot of people are getting very excited about as it seems to be a slam dunk refutation of the wicked, homophobic Archbishop of Canterbury.

    The only trouble with the letter is that it is based on a number of claims about the Archbishop and the Lambeth Conference that are not in fact actually true.

    For example:

    • “You and your other religious pals got together at the Lambeth Conference and the main take away seems to be that gay sex is a sin.”

    Well, no, Justin Welby hasn’t said that gay sex is a sin and neither has the Lambeth Conference. You can read his actual words and check: https://www.archbishopofcanterbury.org/speaking-writing/speeches/lambeth-call-human-dignity-read-archbishop-justins-remarks

    • It was a sin in 1998 and you just wanted to make clear in 2022 that no-one in your finely frocked gang has moved on from that.”

    Well, actually the Lambeth resolution in 1998 that gave cause to all this never mentioned sin. You can check that out here: https://www.anglicancommunion.org/resources/document-library/lambeth-conference/1998/section-i-called-to-full-humanity/section-i10-human-sexuality

    The Guardian and some reports on the BBC suggested this week that the conference reaffirmed that gay sex was a sin. But it didn’t. It actually didn’t do that.

    What’s more, the Archbishop’s actual words this week both in his letter to the bishops and in his remarks explicitly spoke of those who had moved on from the 1998 resolution. Indeed, he legitimised them (us!) within Anglicanism.  Again, check his own words here: https://www.archbishopofcanterbury.org/speaking-writing/speeches/lambeth-call-human-dignity-read-archbishop-justins-remarks

    Speaking of the churches which have moved to marry and/bless same sex couples, he said, “They have not arrived lightly at their ideas that traditional teaching needs to change. They are not careless about scripture. They do not reject Christ. But they have come to a different view on sexuality after long prayer, deep study and reflection on understandings of human nature. For them, to question this different teaching is unthinkable, and in many countries is making the church a victim of derision, contempt and even attack. For these churches not to change traditional teaching challenges their very existence.”

    What Sandi Toksvig says is demonstrably the opposite of what Justin Welby did.

    • “Seriously, with the state the world is in, that is what you wanted to focus on? You didn’t have other more pressing matters like, I don’t know, war or poverty?”

    Actually the bishops spent just over an hour in a two week conference on this topic. The rest of the time has been spent on things like, oh, you know, war, poverty, climate change, safeguarding etc. Again, this is easily found out by reading the Lambeth Calls document – https://www.lambethconference.org/programme/lambeth-calls/

    What Sandi Toksvig says is again demonstrably the opposite of what actually happened.

    There’s lots to be cross about when it comes to the way the churches deal with sexuality. If it were me, I’d be cross with the C of E bishops staying silent, particularly those who are suspected of being supportive of same-sex couples being able to marry.

    But attacking Justin Welby in this way this week seems grossly unfair, not least in that this week he has spoken of the validity of the churches which have started to marry same-sex couples and stood up to those who want such churches to be thrown out of the Anglican Communion or otherwise disciplined. Again, his own words are published. They are easily checked. https://www.archbishopofcanterbury.org/speaking-writing/speeches/lambeth-call-human-dignity-read-archbishop-justins-remarks

    He actually said:

    “I neither have, nor do I seek, the authority to discipline or exclude a church of the Anglican Communion. I will not do so. I may comment in public on occasions, but that is all. We are a Communion of Churches, not a single church.”

    I’ve been the first to criticise Justin Welby when I’ve disagreed with him in the past. However, I suspect that Justin Welby’s words this week will pave the way, eventually, to new paths of inclusion within the Church of England when the Living in Love and Faith process that all their bishops are clutching to themselves like so many fig-leaves, fails.

    The Anglican Communion has, witheringly slowly, moved a few steps in an inclusive direction this week.

    Sandi Toksvig’s argument is a straw man.

    She’s got things factually wrong.

     

     

     

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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