• Five Years Ago

    anniversary
    I was reminded yesterday that it is five years since St Mary’s hosted its first Civil Partnership Blessing. So, congratulations to Colin and Robbie pictured above.

    Theirs was not the first such ceremony that I officiated at but it was the first in the building and the fifth anniversary of that is worth marking with a big alleluia.

    It is perhaps worth recording the process by which we decided to proceed with this ceremony. I had been approached some time before to discuss whether or not I would conduct such a ceremony. As I’d done one already, that was easy to answer – I agreed that I would do it. The question was whether St Mary’s was ready to host such a celebration.

    This is what I remember happening.

    It seemed to me that it was important to work out whether the Vestry were on board with this. It is the Vestry who share the responsibility of what happens in a Scottish Episcopal Church with the Rector. (I’m the Rector as well as being the Provost). Usually, I’ll just ask a Vestry what they think. Often we work towards consensus, sometimes we agree to vote about something if we need to make a decision with which some people disagree. In this case I went a bit further – in this case I outlined the question at a Vestry meeting and then asked them all to write to me to tell me whether they thought we should proceed. This allowed people to take some time and think about it. In the event, the Vestry members all wrote to me saying that they believed that St Mary’s should go ahead. I was thus able to say to Robbie and Colin that we would be delighted to welcome them and their families and friends to celebrate their special day.

    “Ah, but what about the bishop?!!!” I hear you splutter.

    Well, I told the bishop at the time telling him what I had been asked to do. He asked me what the Vestry thought and I produced the sheaf of letters from the Vestry spelling out what they thought and I told him that I was going to take the service. His response was “Very well then. I think you should do it.”

    It is worth also saying that when I reported to him that I was first going to take such a ceremony, his response was, “Well then, I’ll give you my permission to do it then.”

    “But Father, I didn’t ask your permission, I’m going to do it anyway” I said, to which his response was, “Well, you are getting my permission and you are getting it in writing – it is important that you have it”. (I still have the email).

    And thus, these things began and I’ve been happy to advertise that we do them since. Then it seemed remarkable. Now it seems special but in the same was that every wedding day is special. In the last five years there has been maybe one ceremony a year either in St Mary’s or elsewhere. (The first one I conducted was at the chapel of the University of Glasgow).

    In a few week’s time, I’ll be doing another one and this time there is something different. The innovation this time is that the couple can be pretty sure that by registering their civil partnership (which I’ll be blessing) they will end up being actually married as the new laws coming to Scotland should mean that they can convert their relationship to the status of a marriage by simply filling in a form in due course.

    The move towards marriage equality is a long drawn out journey of little steps. I’m proud to have shared that journey with those brave enoug to pledge their love to one another in public.

    Alleluia!

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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