• You condemn it, Archbishop

    It is often noted that the Scottish Episcopal Church is very much in favour of the Anglican Communion. What is noted in public slightly less often but which is no less important to remember, is that it is not in favour of the Anglican Communion at any cost. Our dismissal of the Anglican Covenant showed that very clearly.

    The Archbishop of Canterbury’s statements yesterday in a radio phone-in, which seemed to imply that opening marriage to same-sex couples would lead to murder in Africa, take us into a very murky ethical place. I have to admit that my heart sank when I heard it. We have had more than enough of this kind of thing from inhabitants of Lambeth Palace. It seems very clear to me that in this case, Justin Welby is wrong.

    Generally speaking, I thought it was a poor radio performance. Personally I never do radio phone-ins. It is a format that is hard to do well with. The Archbishop seemed nervous (perhaps rightly) and ill-prepared.

    The particularly offensive thing which he has said is to suggest that there should be no movement on opening marriage to same-sex couples in the church because that could lead to Anglicans being murdered in Africa. He told a story of standing beside a mass grave and being told that the people had been killed by local opposition forces.

    I’ve stood by a graveside in Africa of a group of Christians who’d been attacked because of something that had happened far far away in America, and they were attacked by other people – because of that a lot of them had been killed.

    Inevitably, I’ve seen US friends posting a great deal online asking whether the Archbishop was trying to lay the blame for dead Africans at the doors of The [US-based] Episcopal Church. It is a repugnant suggestion and comes just before Justin Welby is due to visit that church next week. The Archbishop needs to justify his claim or withdraw it. It is a vile suggestion for a cleric to make of another part of the church.

    I find the ethics of this very straightforward. It seems to me that the ethics of the Anglican Communion, of the churches in the UK, of the churches in North America, of the governments of the nations in which we live – these cannot be determined by those who bear the bullet and the bomb. The Archbishop of Canterbury seems to have been suggesting that our policies should be dictated by murderers.

    In some ways this isn’t new. Justin Welby’s view is probably not that different to that of Rowan Williams and we’ve heard the same stuff coming from the Mothers’ Union for years. More than once I’ve heard it said that Rowan Williams was desperate for Jeffrey John to withdraw from being a bishop because he feared the consequences of violence in other countries. It can seem plausible put like that, can’t it? Who wouldn’t want to stop violence?

    The trouble is, it is an attempt to deal with the reality and horror of violence by appeasing the violent. It is giving those who murder, a moral authority that they can never be allowed to hold.

    Let us presume for a moment, for the sake of argument that the story told to Justin Welby is essentially true – that there is a mass grave in Africa caused solely by positive attitudes to gay people (a gay person?) in the US. If that is true then the only Christian response is to condemn the violence and do so publicly, loudly and endlessly. You don’t keep your mouth shut and try to turn the clock back on progressive attitudes on the other side of the world as a response to it.

    The claim is that these people were killed because their opponents believed that if they left Christians alive then they would be “made gay”. If this is true then those people were killed as a result of homophobia.  It is homophobia of the worst, most violent sort that killed the people in the Archbishop’s story.

    You condemn it, Archbishop. That’s what you are called to do.

    This feels very personal for me. In my work at St Mary’s I encounter very frequently people who come from Africa including some of the countries that are being discussed around the world because of this current conversation. I also encounter  those who are gay and lesbian and particularly, I help those amongst them who want to get married, to get hitched. Am I supposed to prejudice the rights, livelihoods and wellbeing of one group over another because someone threatens one particular group with violence?

    We are our own Anglican Communion at St Mary’s and I couldn’t possible care only for the rights of one group. We all have a right to life, to security, to live our lives to the full.

    When you encounter violence, you condemn it, Archbishop. When you encounter murder, you condemn it, Archbishop. When you encounter homophobia, you condemn it, Archbishop.

    You don’t appease it, Justin Welby. You condemn it.

    Why should any of us in any land expect anything less of you?

10 responses to “Sermon for Christ the King 2014”

  1. Julie Mansfield Avatar
    Julie Mansfield

    Kelvin, I follow your blog and I often find your conversations on facebook a lot of fun. But often, too, I don’t really understand what you are saying – such as your last paragraph there; ‘Like love. Like compassion. Like truth. Like hope. Like justice. Like joy. Like peace. Like the Way. Like the very essence of life itself.’ It sounds wonderful but what does it actually mean? Are you saying that the word, ‘God’ is a synonym for other worthwhile words which already have meanings I do understand?

    1. Kelvin Avatar

      What a good question.

      No, I’m not saying that, or at least not quite. I would say that we can’t describe what God is like in language, but one of the closest ways we can come near to talking about God is to talk by analogy – to talk about what God is like.

      The bible is full of times when people use analogy and metaphor to describe the reality of God which we can never completely comprehend.

      In this sermon I’m saying that whilst God may be like a king, God is also like a lot of things that one doesn’t immediately associate with kingship and monarchy. That string of words that you picked out in the sermon are all ways that the bible uses to speak of God. I was using them to do the same.

      Does any metaphor contain or enclose or sum up what we can say or know of God. The answer is always no.

  2. Joy Jones Avatar
    Joy Jones

    I loved your sermon. And have subscribed to your blog.

    No, I have not met the Queen, but I have met the King! And continue to get to know Him more and more every day. His love, peace joy, truth, etc.

    Our priest in North Carolina, said on Sunday, that
    it was hard to tell the difference between sheep and goats.
    Since you live in Scotland, you see a lot of sheep and goats….why did Jesus picked those animals?

    1. Kelvin Avatar

      Thanks for your comments, Joy.

      Actually, I don’t see that many sheep and goats in Great Western Road in the middle of Glasgow. I do see sheep when I drive in the countryside but very rarely goats.

      I think that it is the case that in the Middle East, sheep and goats are pastured together and do sometimes need sorting out. Here in Scotland, sheep and goats (especially wild goats) look very different. However I think in the Middle East, that’s less true.

  3. Julie Mansfield Avatar
    Julie Mansfield

    Kelvin, I’ve only just found your reply! Thanks so much for bothering. I really mean it. I thought you must have just ignored it. Yes, I see what you are saying but… I would say that all those meaningful words in the Bible about what God is like only make sense in the context of understanding who God is. ( i.e. that He came into being as the personification of the worldview of the marginalised Hebrew people, later taken up by Jesus, just as all of the other communities of the ancient Near East had gods representing their worldviews. I study with this bloke here http://www.bibleincartoons.co.uk. ) What I am trying – !! – to say is that God obviously cannot be everyone’s ‘truth’, ‘joy’, ‘justice’ etc because in society there are contradictory ideas about what these things are.

    1. Kelvin Avatar

      Are there contradictory ideas about truth, joy and justice?

      I’m not so sure. Surely we can still speak of these things as though they had some commonly understood meanings.

      1. Julie Mansfield Avatar
        Julie Mansfield

        oh absolutely there are, Kelvin. Just one of many examples: these immigrants in the Mediterranean Sea. Their truth and joy and justice is to be allowed to come and live here. Many folk here get their truth, joy and justice in seeking to put in controls. Whose truth, joy and justice is right? As I see it, the god of the marginalised Hebrews would side with the immigrants but I’m not sure about the Church…

        1. Kelvin Avatar

          I was speaking about God, not ethics. That’s not to say that there isn’t a lot that is interesting to say about the two, but they are quite different I think.

          The fact that people disagree about how to show love. does not, to me at least, negate the assertion that God is love.

      2. Julie Mansfield Avatar
        Julie Mansfield

        Oh absolutely there are contradictory ideas, Kelvin. Just one of many examples; these immigrants in the Mediterranean Sea. Their truth and joy and justice is to be allowed a place to live and thrive. For many folk here, their truth and joy and justice depends on keeping out as many immigrants as possible because they affect housing, medical care, schools etc. As I see it, the Biblical god of the marginalised Hebrews is on the side of the immigrants…

        1. Julie Mansfield Avatar
          Julie Mansfield

          sorry I didn’t see your reply! My difficulty is that you use words as if they have a universal meaning. E.g. love is not a neutral word. there are many different types of love such as conservative paternalistic love or socialist love or non-marginalising love. They are all love. How can God be them all?

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