• George C and Ann W

    Sometimes one’s twitter feed appears to simply light up with activity. It did so for me as countless people that I know posted their instant reactions to the things that George Carey and Ann Widdecombe said at a meeting held to co-incide with the Tory Party Conference, which was intended to rally the anti-same-sex marriage faithful. The long and short of it is that they seemed to imply that equal marriage would be the next stage on a slippery slope towards a totalitarian political system. It is reported that when asked about opponents to same-sex marriage being called names (the “bigot” word is what we are talking about, I fear), Lord Carey apparently said that such namecalling could lead to people facing the same kind of persecution as the Jews in Nazi Germany.

    It is nonsense, of course, and all the more offensive as he seems to have forgotten that gay people were very particularly targeted by the Nazis too.

    David Cameron may be a lot of things but I’d say that, having met him, I am pretty sure that he is not preparing a final solution to impose upon former archbishops and their followers. One might have thought that such comments were beneath even Lord Carey’s rarefied pomposity, but it would appear not.

    So, what do I say about all this?

    Firstly, it is worth remembering that these comments have at least as much power in rallying the pro-same-sex marriage cause as the anti-brigade. Indeed, all this does seem to recruit people to the fight for equality. It is hard to think anything other than that these comments make same-sex marriage all the more likely. No sensible politician is going to align themselves with this style of debate anyway. (I don’t think Ann Widdecombe was ever a serious politician though I will confess that in her barmy single-mindedness she remains, like Tommy Sheridan and Arthur Scargill, one of my very guilty political pleasures).

    Secondly, it is worth reflecting on how easy it is for church people to get themselves into the news. It interests me that George Carey (once the Primate of All Englandshire) can still get column inches in the same kind of way that Richard Holloway (who was at the same time Primus of our own dear Scottish church) still can. Richard is still one of the more interesting and sane people prepared to say things to the press and consequently gets good coverage.

    One of the lessons to learn from Lord Carey’s nonsense is that the press will still report things if clergy have interesting (and indeed, yes, outrageous things to say). I got lots of good press recently for saying that everyone is welcome in our churches and that we would happily look after any disaffected Roman Catholics for one Sunday only whilst their own church was saying hideous things.

    It isn’t terribly exciting to say that everyone is welcome in St Mary’s. It is what we and many others say very often. Interesting though that if you articulate the risks and blessings of that kind of welcome, all of a sudden, the press puts it on the front page.

    (Incidently, I do hope that the Roman Catholic church wants to look after any disaffected Episcopalians who are in need of sanctuary. They’ve been actively recruiting from the top with their Ordinariate scheme and we must wish anyone who signs up godspeed and good wishes).

    Getting back to Lord Carey and Ann W though, what shall we pray for them. A blessing of wisdom, I say, and let us pray that the Holy Spirit might bless them both with a dose of compassionate holy common sense.

    God bless them both.

    Do I hear anyone say, Amen? (And a retweet if you are twittering….)

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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