A long time ago and in a land far away, by which I mean Fife, I was a theological student. It was a good time in my life. By and large I was in the company of clever people, learning clever things from clever people. Theological education can be exciting and that was an exciting time for me.
In the course of that time, I remember a little game that some of us used to play occasionally. It wasn’t Cards Against Humanity or even the Christian version, A Game for Good Christians that theological students are fond of in current times. No, it was called the Heresy Game and you could play it just about anywhere, including in the pub, so long as no-body had imbibed too much. (As an aside, the standard test for whether or not someone was drunk in my day was whether or not they could spell Schleiermacher with their eyes closed).
The rules of the Heresy Game are simple. One person thinks up a new heresy and describes it. The others then have to prove that it isn’t a new heresy at all by showing that the basic idea has already been declared a heresy by the church. Was it silly? Yes. Was it pretentious? Yes, deeply pretentious. Was it a good way of learning Fourth Century Christologies about which one was going to be examined? Well, actually, yes it was.
I have been thinking about this little game this week whilst reading some interesting commentary on where current thinking lies in the Church of England about how to move forward on the marriage of same-sex couples.
The first thing to note perhaps is that there does now seem to be a conversation about how this might be done which is getting more attention than conversations about whether this should be done at all. However, I am not 100% convinced that all that is being proposed is good and holy.
Now, why does this matter to me? After all, I don’t belong to the Church of England myself and would vote in favour of any proposals to heighten Hadrian’s ecclesiastical wall.
Well, the trouble is, and this is trouble that we’ve met many times over the years, things that happen in one part of the Anglican Communion affect those who worship the Lord in other parts of the Anglican vineyard. What we’ve never really established is what the things are that we should care about and what the things are that we should leave to the decisions of other Provinces.
Notwithstanding my many assertions over the years that changes that some churches brought in over the marriage of same-sex couples were best decided by the various Anglican provinces alone, somewhere in the back of my mind is the idea that the way that change happens can be just as important as the changes themselves. Indeed, in some cases, one might care less about what is changing and more about the way that change is being brought about.
Which brings us to current thinking about the way in which same-sex marriage might come about in churches of the Church of England.
Last week I read the most interesting thing about this that I’ve read in some time. It is a reflection from the Rev Canon Simon Butler on the outcomes of private talks held between those who want the marriages of same-sex couples to be a possibility and those who don’t. It is interesting, thoughtful and intelligent.
The common assumption seems to be that the marriage of same-sex couples in the Church of England is coming, albeit with a conscience clause for those opposed, and that many of those who are opposed to it would be able to stomach being in a church which does it.
So far so good.
The trouble is, it is claimed that the conscience clause isn’t enough.
Now, I’ve got a bit of history with the idea of a conscience clause in relation to same-sex marriages. The idea emerged within the local Regional Council that I belong to in Glasgow and was subsequently taken up by the diocese and then by the Scottish Episcopal Church and forms the basis on how we moved forward on this question. It was the Glasgow North-East Regional Council’s finest hour.
However, the idea of a conscience clause in Scotland was not simply to legitimise those who didn’t want to perform the marriage of same-sex couples. The idea of the conscience clause arose from the idea that the consciences of everyone in the church should be protected in relation to the marriage of same-sex couples. It was easy to agree that the consciences of those who disagreed with such marriages should be protected only so far as it was also agreed that the consciences of those who did want to conduct such marriages were also protected.
Pro-gay people have consciences too. This understanding that everyone’s consciences needed to be protected unlocked the impasse we had been in and allowed us to move forward in a way that kept almost all the church together.
What is being suggested at the moment in England is a conscience clause that would protect only the objectors and the assertion is being made that this wouldn’t be enough to satisfy objectors either. To any conscience clause would be added some form of structural change in the church that would mean that in some way those who objected to the marriage of same-sex couples would receive only the ministrations of bishops who also objected to the marriage of same-sex couples. It would set up an anti-gay structure within the Church of England that would be somehow protected forever.
Now, is this ringing any kind of bell?
Yes, of course, it is how the C of E has enabled the ordination to the priesthood and the episcopate of candidates who happen to be women. There are claimed to be two integrities in the Church of England and both are supposed to flourish forever.
Quite how the ministry of ordained women is supposed to be regarded as flourishing when the institution has set up structures to advance the cause of those who don’t believe that they are really ordained is, to say the least, problematic.
One the one hand, this solution allowed women to be ordained as both priests and as bishops and some people clearly think that was a price worth paying. However, from outside the system it does look very much as though they rode a coach and horses through catholic order as though it simply didn’t matter.
I rather think that those of us who are Episcoplians/Anglicans outside the C of E should have cared more about this at the time.
However, the Church of England voted for this mess and to a certain extent it is getting what it deserves.
But the prodigal daughter of that particular settlement could well be something similar for the (presumed majority) pro-gay folk in that church.
The question I have, is how far the C of E intends to go with this model?
Just how many “integrities” can you have?
It was often said that the marriage of same-sex couples would be a slippery slope and that no sooner were we marrying men to men and women to women, we would find ourselves authorising polygamous marriages, throuples and marriages of people with their pets.
Now this didn’t happen but I find myself wondering whether the real slippery slope in all this is that the C of E will continue to set up further church-within-a-church structures where people can have so-called sacramental confidence that they are only ever going to be dealing with bishops who share their own theological peccadillos.
I’ve been ordained for a long time now and have had the ministry of a number of bishops. I’m pretty sure that they would all be horrified at the idea that they could only be my bishop if they shared my views. (This works both ways, but putting it that way perhaps focusses the mind).
Now, my question for all of us who are playing the Heresy Game today – for remember, I co-opted you into a quick round of that game at the start of this post, is this… Has the Church of England managed to invent a new heresy – specifically, that bishops will be provided to cater for particular theological positions?
Tell me, C of E friends, what’s next? Will we be having bishops for those who in all conscience don’t believe in racial equality too?
Oh, I know that’s an offensive question. (And I also know those whose lived experience is that there’s more than enough church leaders who have racist views already).
I know many will think that it is completely unacceptable to compare those who are unable to accept the ordination of women or the marriages of same-sex couples, or the consequent bishops living openly in such marriages, to those who are racist.
The trouble for the Church of England is that the general population aligns those various issues and can’t really see the difference.
Deep in my heart, neither can I.
The conscience question cuts both ways. Those who are in favour of the marriage of same-sex couples shouldn’t be expected to live and work in a church which structurally discriminates against those in same-sex relationships. Women in ministry shouldn’t be expected to live and work in a church which structurally discriminates against women. And calling that experience thriving or flourishing is just plain cruel.
Somewhere along the way, the C of E is devising “solutions” to these questions which compromise the morality and common-good expectations of the general population.
That’s a matter for folk in England though why any church should think such solutions are good, bewilders me.
But they compromise good catholic order too, and that’s something that all Anglicans should care about.
The trouble with heresies is that people tend not to keep them to themselves.
37 responses to “Keeping the faith”
It was an inspiring recitation. Following the English translation in the service sheet provided added insight to the life of Mary. All the more so as the cathedral is dedicated to St Mary. You are reminded of Mary every time you walk into the building with the Gwyneth Leech mural over the High Altar.
Kelvin is quite right. The very self-righteous defenders of the Bible (including the ones who trolled a brave young Muslim woman, for days, with the most vile language, and those who did not reprimand them) totally ignored the Biblical instructions for raising concerns with a brother in faith (Matthew 18:15; 2 Tim 23). Very practical instruction too! As anyone who has ever lived in community can verify. Could all these obsessive men *please* stop trying to divide our communities in Glasgow. We will not be divided. At the first sign of trouble we rush out to embrace one another. These abusers have much to repent of, even if *just* standing by while others throw stones.
I HATE it when the wrong tune is picked for a hymn … it is simply an abomination before God.
However, helping people to think about how we share hospitality, welcome and learn from each other is the WAY of God! Blessings on you Kelvin.
Some reasons why this time was different:
1. The other quaran recitations you mentioned happened at Nine Lessons and Carols, or special ecuminical and interfaith events. While 9L&C was originally a modified Evensong, nowadays it’s usually considered a seasonal community musical recitial with a religious tinge, so having a Muslim from the community recite something from their faith would seem natural enough. Civic and interfaith services will likewise naturally include representatives of every faith in the community. By contrast the Eucharist is the central act of Christian worship and people expect to hear ONLY Christian doctrine proclaimed in the Holy Eucharist. In other words, this was the wrong venue for showing hospitality to Muslim neighbors. You did not intend to practice syncretism, but I think the outcome was syncretic despite your good intentions.
2. Post Brexit (and post Trump) British Muslims are now seen as alien invaders rather than fellow members of the community.
3. Because hostility to Muslims is now fashionable, the Express and rest of the gutter press decided that this was a story worth reporting. Since conservative Americans often read the online editions of the British gutter press, the story then went global.
4. Because you are gay and out, your every action is scrutinized for any possible hint of heresy by GAFCON and Co.
Of all these reasons, only reason #1 is a legitimate criticism, but I hope you do think about criticism #1 as well as defending yourself from other, illegitimate criticisms.
Thank you for your comment Whit J – all the more because it is a thoughtful criticism.
I’ve plenty to reflect on about the how and the when we do things like that and I do hear loudly and clearly that many people think this was an inappropriate context. Though of course, I’d be bound to say that some are saying that the Eucharist is precisely the place indeed there are some saying that is what it is for.
I’m not going to get into a back and forth with all the comments on this post and I’m deliberately not letting through things that have already been said but be assured that I’ve heard the criticism and will reflect on it not simply now but over coming months. (I’ve learned a lot about where God is this week that will take a long time to process). I’m grateful for the way you’ve made your point.
I think there is a good deal in what Whit J says, although I am not sure the effect actually was syncretic. I think one does perhaps have to be a regular worshipper at St Mary’s to understand how totally orthodox the worship there is, and how much Jesus is the focus of worship – how utterly unlikely it is that anyone there would make the mistake of thinking he was not revered by the congregation as a whole as very God from very God. It would be impossible for them not to realise that all the clergy there rejoice in this belief. The congregation saw the words of the Qu’ran in an English translation which portrayed that book’s far-from-easy-to-follow account of Islam’s view of the conception of Jesus, in which there was nothing offensive, and heard a very beautiful voice singing in a strange and glorious language. These were clearly indicated to be the beliefs of another faith. We certainly neither saw or heard or understood any insult to the person of Christ. I am sure none was intended, either. Whereas, and this bears repeating, I am totally sure that many of those commenting (not of course by any means all of them, and nobody whose comments are published here) simply wish harm to relationships between the great faiths in Glasgow.
I have spent my whole adult life in dialogue with people of other religious traditions, it has been deeply rewarding. However I feel that what happened at this service was profoundly wrong. When we are truly ourselves we allow other people to be profoundly themselves. The truth of Christianity is not compatible with any other religion. To avoid that incompatibility is to avoid reality. Worship of Jesus is the fountain of our faith the Qu’ran is opposed to that. I love Jesus and therefore cannot conceive of reading the Qu’ran in an act of worship – no problem doing so in other contexts but not in worship. I am profoundly disturbed that you cannot see this Kelvin.
There are so many things aren’t there, not just around this issue which we hold dear in faith and which we can’t see from another perspective?
I can hear and see that people are upset by this and clearly there are many people not upset by it too. And obviously, at least I hope obviously, I love Jesus too.
The trouble with religious questions and the questions that religious people have I think is that so often that our love for our faith can make it impossible to comprehend others who also claim to love the same faith but who take different views about things. We can hear them claim that love but be intellectually unable to process it because it leads them to different conclusions.
I’ve found the same thing to be true in the sexuality debates very frequently though I perceive that to be changing sometimes now. Similarly with other identity issues and some political issues. Israel/Palestine conversations for example often seem to be conducted (when they are conducted at all) by people who seem to behave like ships passing in the night.
I happen to have views about Church Schools which are pretty intransigent and negative. You are one of the few people, no the only person, who ever made me really think there might be a point of view about them other than mine which might have an integrity I could respect. And I’m very grateful for that.
Kelvin, thank you for your reply. I have enormous respect for you. I have no doubt that church schools can be argued against from perfectly respectable positions. Worship of Jesus is simply a different order, it cannot include a reading from the Qu’ran. Worship is one thing, study, dialogue, relationship something else.
I am really grateful to Richard for the phrase “When we are truly ourselves we allow other people to be profoundly themselves” which reflects my experience of interfacing with sincere people of other faiths. Is a Christian Eucharist a place this should happen? I can understand some Christians feeling it is not, but as long as everything was clearly labelled as what it was and the integrity of the liturgy was intact, I can also understand some feeling it is.
Brother Kelvin,
Although I do not agree with allowing the Koran to be read in our Christian churches, I truly appreciated your firm and resolute stand for the deity of Jesus. He is our great God and Savior and I love Him very much. Blessings from Tennessee.
Just as a perhaps amusing point of reference, the 1982 hymnal of the Episcopal church in the USA has “Brightest and best of the STARS” (caps mine) “of the morning,” apparently so as to avoid offending any daughters who might be present, and the two tunes included are “Morning Star” by James Proctor Harding (1850-1911) and “Star in the East” from The Southern Harmony (1835). The Harding tune was also in the 1940 Hymnal, wherein the word “sons” was still used.
I am not clear as to whether the hospitality at St Mary’s anticipates infinite extension of parallel lines between Islam and the Church in Glasgow. Are you planning some opportunities for Glasgow Muslims to understand the Christian faith and prepare for Baptism and the glorious liberty of regeneration by the Holy Spirit? (In whichever order; no axe about that!) As you move around the Glasgow community and meet more Christians of Islamic background, why not invite such to participate in groups for new Muslim enquirers? The testimony of an ex-Muslim can express vibrantly “How I know He lives” (as your SA brethren would sing). You might find not only new hearts from a divine work of grace among your Muslim neighbours but in other neighbours too. Amen. Inshallah!
There are a small number of people in St Mary’s who are converts from Islam to Christianity just as there are a small number of people in local mosques who are converts from Christianity to Islam.
St Mary’s regularly puts on events and courses for people discovering and exploring Christianity. Most living religions do the same thing.