• Well-meaning but homophobic

    A week has now passed since the Guardian published the following snippet commenting on the twitter exchange that I had with the Director of Communications for the Church of England after Vicky Beeching came out.

    The Church of England’s director of communications communicated himself into a corner last week, after a well-meaning but homophobic tweet about Vicky Beeching, the gospel singer who’s just come out as gay. The Rev Arun Arora tweeted that Vicky was welcome in church because “we are all broken”. In a cringe-inducing exchange with Kelvin Holdsworth, provost of St Mary’s Cathedral in Glasgow, @RevArun defended his comparison of Vicky’s sexuality to the brokenness of humanity. Holdsworth tweeted: “It would be racist to say that black people are welcome in church because all are broken. It is homophobic to suggest same re LGBT.” The the reverend went strangely quiet.

    Now that the dust has settled a little bit it seems to me to be worthwhile just reflecting on what happened.

    It strikes me first of all that the phrase “well-meaning but homophobic” is perfectly judged. I’ve always said that I knew that Arun Arora had no intention of causing the offense that he caused. The trouble is, that lack of awareness seems these days to be rather culpable for anyone, never mind someone who is in charge of communications for a large and supposedly caring institution. Not knowing how offensive it was is worse in a way than being fully aware.

    “Well-meaning but homophobic” – doesn’t just capture last week’s unfortunate tweet though. It perfectly captures the way that the Church of England in particular and the churches in general might be viewed by the general public. Well, actually, many people think that the churches are not even well-meaning these days but there’s still many in society who would acknowledge Christianity as a force for good. Many of those people are bewildered at how the churches seem to find themselves so badly led on this issue. “Well-meaning but homophobic” seems to me to describe something that is more complex than a simple lack of awareness of what can be said by an individual in polite society these days. It seems to me to describe something more systemic – more institutional than merely personal.

    I was trying to explain the complexity of the situation in the church to someone the other night. After listening to me talk for some time about why some churches are progressive on the issue and some positively harmful, after listening to theological explanations, after listening to sociological explanations he simply shrugged and said, “Yes, but it is still us who get queerbashed in the end”.

    And he was right.

    Let’s just focus on the piece from the Guardian for a moment again. The Guardian reports that I compared a particular situation involving someone coming out as gay to a situation dealing with race.

    Let me just do that again.  What do you think would have happened if the Church of England had been reported by a national newspaper as having a Director of Communications who was tweeting things that were “well meaning but racist”?

    I hope that a week later there would have been clear statements that such behaviour was unacceptable. I hope that there would have been an apology. I might also hope that there would be an advert for a new Director of Communications being hastily written for the Church Times. I hope that it would have been completely unacceptable.

    I ask these questions fully aware that things are not all sweetness and light for those who do happen to be black and in the church.

    But I ask, respectfully and persistently why things are different when the issue is sexuality to when the issue is race? I don’t forget that people have used the bible plenty of times to justify racist behaviour, so I know it isn’t just that the bible says it should be so.

    Well-meaning and homophobic.

    The Director of Communications of the Church of England was described last week in a national newspaper as tweeting something that was well-meaning and homophobic and of course, nothing has happened since.

    There has been no statement from the Archbishop of Canterbury. None from the Archbishops’ Council. Nothing from those who run the national institutions of the Church of England. Nothing at all.

    And what’s more, most people wouldn’t expect there to be any reaction at all.

    And that’s why I find myself wondering whether another analogy between race and LGBT issues might continue to be helpful.

    Very many gay people would say that “well-meaning but homophobic” behaviour from individuals and corporate bodies contributes to getting people dead.

    Remember when the Metropolitan Police accepted that their behaviour over Stephen Lawrence amounted to “institutional racism”.

    Why do I find myself thinking that “well-meaning but homophobic” behaviour on the part of whole denominations amounts to nothing less than institutional homophobia?

     

     

11 responses to “We should be wary of declaring martyrs”

  1. Eamonn Avatar

    Agree totally. I find myself in a comparable position vis-à-vis the mass canonisations of the ‘martyrs’ of the Spanish Civil War, which assume that all those worthy of commemoration were on the same side.

  2. Michael Russell Avatar

    Anyone killed for professing their faith is a martyr. ISIS is an equal opportunity martyring machine. The various faith communities targeted, including Islamic ones, should build common ground to dismember ISIS. I simply fail to see the point in quibbling about who is a real martyr and who is not.

    1. Kelvin Avatar

      Is it your view that someone is a martyr for Christianity because they cannot recite a verse from the Qur’an?

      It seems to me that whilst some men and women of violence are being claimed to be martyrs if they should be shot by law enforcement agencies whilst pursuing paths of terror that there’s a huge amount to be gained by determining who is a martyr and who isn’t.

      1. Bro David Avatar
        Bro David

        Not being able to explain a quranic verse was merely a way of discerning if someone was not Muslim. However, is it not just as great a presumption to think they weren’t martyrs, as to think that they were.

        The early church seemed to accept that all who were crucified or sent to the lions for their Christianity were martyrs. Perhaps not all did so as a statement of faith, but were nominal Christians caught up with the rest. But the church didn’t seem obliged to footnote who didn’t qualify.

        I’m not sure that I understand why your are hesitant. It seems a quibble. I don’t think anyone is leaning toward canonization here, just speaking of them as a whole.

  3. Jo Avatar
    Jo

    The SEC still keeps the feast of Charles, King and Martyr. I don’t think we get to be too narrow in defining who is or isn’t a martyr.

    1. Kelvin Avatar

      Actually, Jo – that’s not quite right. The SEC keeps the commemoration of “Charles I, King, 1649”

      There’s no mention of him being a martyr in the calendar (and the current calendar superseded and replaced the one in the prayer book). There are plenty of people who are named as martyrs such as Agnes the week before Charles or indeed “Charles Mackenzie of Central Africa, Bishop, Missionary, Martyr, 1862” the very day after Charles.

      It would appear that rather careful thought was given to whether to describe Charles as a martyr and though he is included in the calendar (not least for founding one of our dioceses) any notion of martyrdom is absent.

      1. Jo Avatar
        Jo

        Thanks for the correction, I hadn’t realised there was that detail of difference between the SEC and CofE.

  4. Father David Avatar
    Father David

    Of course, King Charles was a Martyr and is commemorated as such on January 31st each year. The trouble is that Anglicans have no real mechanism for declaring people to be saints or martyrs. Having referred to two recent horrific incidents on the African continent where Christians were slaughtered simply for being Christians, I wonder what the Provost of Glasgow thinks about the Ugandan Martyrs of the 19th century and would you personally regard them to be martyrs? As you know 23 Anglicans and 22 Roman Catholics were killed by the Kabaka for refusing to submit to King Mwanga’s corporal intimacies. The Roman Catholics were beatified in 1920 and canonised in 1964 but what of our Anglican Ugandan brothers – where they equally to be regarded as martyrs, or would you deny them that honorific title?

    1. Kelvin Avatar

      The Scottish Episcopal Calendar is again very clear: “Charles Lwanga and his companions, 1886, Janani Luwum, Bishop, 1977, Martyrs of Uganda”

      I have no idea why anyone would say that the SEC has no means of declaring someone to be a martyr. Not only do we have such a mechanism, we use it.

  5. Father David Avatar
    Father David

    It would be interesting to know how this mechanism works in the SEC in deciding who is eligible to join the noble army of martyrs? Bishop Edward King of Lincoln is widely regarded as a saint South of the Border. I think it was Archbishop Lang who was asked how it was decided that Bishop King had reached sainthood status and the answer was that he was given a Collect, Epistle and Gospel to commemorate his saint’s day – 8th March, the day of his Heavenly Birthday.

  6. Harry Campbell Avatar
    Harry Campbell

    “We strongly condemn such atrocities, whether they are Ethiopians are not,” the Ethiopian communications minister Redwan Hussein told AFP.
    http://www.theguardian.com/world/2015/apr/19/isis-video-purports-to-show-massacre-of-two-groups-of-ethiopian-christians

    What a shame the Archbishop couldn’t have said something similarly inclusive about the victims of the Kenyan massacre, and all such massacres, without caring about what their religion affiliation may or may not have been.

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