• Another Argument for Marriage

    I recently posted a link to a piece by a Labour MP about how he was planning to support moves towards Equal Marriage. Shortly after I posted that, someone kindly drew my attention to another piece by and MP that is worth a read, this time from a Conservative.

    Take a look at this, and the pdf that it points towards:

    http://www.johnhowellmp.com/constituency-campaigns/local-campaigns/gay-civil-marriage/333

    It is from John Howell MP OBE and is a pretty good answer to his local “Christian” critics. It is fascinating to see people working out their own responses to this proposed change and see arguments for it coming from different sides of the political battlefield.

    As with Tom Harris’s piece, I don’t actually agree with all of this. In particularly, I don’t agree with the current moves to make a distinction between civil marriage and religious marriage. We’ve been proceeding on the basis that it is one institution which one can enter in either a civil ceremony or a religious ceremony. It seems to me to be unhelpful for Mr Howell to refer to “Gay civil marriage” as though that were the institution itself rather than the means of entering into the institution. He is also quite muddled when he says:

    Although civil and religious marriages have some similar end results, I regard them as separate acts. In practice, civil and religious marriages are already regarded as two different things in much of mainland Europe and they convey different rights. Indeed, more and more couples here are opting for a civil wedding followed by a church ceremony. For historical reasons, the automatic fusion of the two ceremonies in the UK occurs only where the marriage is conducted by an Anglican priest.

    That may be true in England (though I’m not even sure if it is entirely true there) but it is certainly not true when applied to the UK as a whole.

    However, there’s far more in Mr Howell’s piece that I agree with than that I disagree with. It is particularly interesting to see the case being put by an elected Anglican, coming from a Conservative background. It chimes with David Cameron’s argument that he is in favour of allowing gay couples to wed not despite being a conservative but because he is a conservative.

    All in all, I’d say this paper would be a model for bishops to think about. One does get weary of being told by bishops how supportive they are when they say nothing whatsoever in public. It is possible to express one’s opinions and to do so charitably without the sky falling on our heads.

    Last word to Mr Howell:

    Allowing gay civil marriage is not a fundamental change at all and will, on the basis of evidence from elsewhere around the world, have no effect on the structure of society or on religious marriage. Above all, whichever way you approach this issue, there is no evidence of any harm which such a change would create. I have listened carefully to the views that have been put forward and I have read in detail the points that have been made. However, I cannot help but conclude that no compelling case has yet been made against this rather modest change. Rather, its contribution to a tolerant society at ease with itself is something which all Conservatives should support.

14 responses to “Liturgical sadness”

  1. Robin Avatar
    Robin

    Has anyone else been following the series in ‘The Tablet’ taking the Latin Sunday Collects from the Roman Missal (Ordinary Form), printing alongside them the official English translations and then commenting on the Collects?

    The effect the series has on me is not what was intended. I spend much of my time being puzzled and irritated by the looseness of the translations from the Latin – words and phrases left out, new ideas included, and sometimes translations which are at best a paraphrase.

    The point of mentioning this is that what I’ve seen of the new English translation of the Roman Mass is undoubtedly more faithful to the Latin, which is, after all, the definitive form.

    This will be important to some and, I expect, an irrelevance to others. However, an ecumenical gesture we could make (pause for breathtakingly unpopular suggestion!) would be to incorporate the new relevant parts of the new translation in our own Liturgy. That really *would* show ecumenical goodwill.

  2. David |Dah • veed| Avatar
    David |Dah • veed|

    “…the Latin, which is, after all, the definitive form.”

    That is certainly debatable. I fail to see that the purpose of the liturgical reforms of the 70s and 80s which resulted in many new liturgical books for most major denominations and prayer books for Anglicans, was to get us all back to the Latin Mass.

    Rome has pretty much cut the rest of us “free” so to speak, as irredeemable for all the heresies of women’s ordination and now GLBT ordinations and same sex blessings, and I am fine with that. I would not go anywhere near the Tiber, but I share Kelvin’s sense of loss of something we pew sitters shared around the world.

  3. Robin Avatar
    Robin

    Just to clarify, when I wrote “…the Latin, which is, after all, the definitive form” I meant that it was the definitive form for Roman Catholics.

  4. Ritualist Robert Avatar
    Ritualist Robert

    Vicky wrote: “… it is unlikely new conversion areas such as China would find Latin accessible.”

    A Roman friend of mine who probably would know said to me the other day that the Catholics in China use the Latin mass because they missed out on the reforms of Vatican II. Does anybody know if this is true?

    I went recently to a Latin mass here in Sydney with the same friend and most of the servers and the priest were from Vietnam … and a good deal of the back-to-the-future seminarians one sees at the papist cathedral seem to be Korean … so I am not sure that the formality of the Latin mass, or a more formal English one will put off Asian converts.

    It’s a pity that the ecumenical implications of this translation exercise haven’t been pondered a bit more.

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