• Scottish Government’s proposals for Marriage

    The Scottish Government has published its proposals for amending marriage law in Scotland. There are one or two surprises too as they are going to try to amend some of the bits of law that apply to straight couples getting married. I didn’t see those changes coming and they are likely to be a bit lost in the hubbub surrounding the news that the Scottish Government has indicated that it is to legislate in favour of allowing same-sex couples to get married.

    Religious bodies will need to opt into the legislation. They will be able to authorise all of their celebrants to do same-sex marriages if all (yes, all) agree. Alternatively they will be able to nominate designated people as celebrants so long as the religious body has agreed that it is appropriate for some of its celebrants to do so.

    The new legislation is to be warmly welcomed. It isn’t equal marriage (most notably in the ways in which celebrants can be authorised) but it is getting very close and it provides a workable way forward for marriages of same-sex couples to be regarded in the same way in society as marriages between a man and a woman.

    All of this will kick-start decision-making processes in a number of churches including my own. Somehow or another the Scottish Episcopal Church will need to make its mind up what to do.

    For now, I’m simply going to say that I’d be very happy to conduct such marriages and look forward to the day that same-sex couples will be able to be married in St Mary’s Cathedral, Glasgow. Indeed, there are members of the congregation hoping and wishing and praying for that day who want to get married and who are currently unable to do so.

    I’ll continue to support and encourage those couples and continue to work to ensure that they can have the happiest day of their lives in their own church as soon as possible.

    But what, I hear you ask, about those other changes? Here are a few things to think about.

    Well, it looks as though there is going to be a significant change to the law which would allow registrars to conduct weddings (of any kind) anywhere rather than simply in approved premises. Up until now, religious and humanist celebrants have been able to conduct weddings just about anywhere in Scotland whilst registrars have been limited in where they could do it. This has meant something of an industry developing whereby couples shopped around for a marriage celebrant who was prepared to go to their preferred place – mountain tops, beaches, hotels, golf-courses etc. Generally speaking, I think it has been Church of Scotland and notably in recent years humanist celebrants who have been involved in this business. (In my diocese the bishop frowns at the thought and clergy need permission from him before celebrating a wedding outside of a church. In this case, I share in his frowns and don’t generally do weddings outside a place of worship).

    I expect the consequence of this to be that civil weddings will rise in numbers, Church of Scotland weddings will fall in numbers and maybe those humanist figures which have risen so impressively will now start to tail off.

    Another big change, which does not seem to me to have been thought through at all is the idea of establishing a category of wedding based on belief. (This would subsume the humanists). Thus, a group or organisation could establish itself as a belief group and apply for recognition for doing weddings.

    It seems to me that it would be entirely possible that a Christian group which was not a church could be established with celebrants drawn from existing denominations authorised to do same-sex weddings. I don’t see how the state could discriminate against, say, Changing Attitude Scotland or Affirmation Scotland applying to have (lay) celebrants authorised to do same-sex or indeed opposite sex ceremonies. All kinds of groups could be imagined. There could be an Ecumenical Lay Association for Same-Sex Marriage for example. Or a bunch of renegade nuns.

    Expect a lot more ink to be spilled over this suggestion.

    Oh, and one more thing. The current proposals we have from Holyrood and Westminster don’t seem to me to deal with issues about celebrants being authorised from outside their current jurisdiction. I see a way whereby someone might end up authorised to conduct same-sex weddings in Scotland (an Anglican priest, for example) being asked to go to England (for example) and conduct the wedding of a gay couple. Seems to me that, notwithstanding the local ecclesiastical courtesies, the local registrar in England and Wales would struggle to say no.

    Finally, a very welcome change in that people going through gender transition will no longer need to divorce their spouse before being recognised in their new gender. This was an iniquitous situation and one issue which my own congregation raised in its response to the Scottish Government.

    Talking of responses, this is round 2 of the consultation process. We are going to need responses to all this to come from individuals and groups and congregations and denominations all over again. More details about that in due course.

    But for now – hurrah!

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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