• Dear Justin Welby

    Firstly, thank you for your speech the other night. Oh, I know it wasn’t directed at me, it was for the General Synod of the Church of England. But you knew that lots of us around the communion would be listening in.

    In that speech, you said:

    The majority of the population rightly detests homophobic behaviour or anything that looks like it. And sometimes they look at us and see what they don’t like. I don’t like saying that. I’ve resisted that thought. But in  [the recent House of Lords debate] I heard it, and I could not walk away from it. We all know that it is utterly horrifying. to hear, as we did this week, of gay people executed in Iran for being gay, or equivalents elsewhere. With nearly a million children educated in our schools we not only must demonstrate a profound commitment to stamp out such stereotyping and bullying; but we must also take action. We are therefore developing a programme for use in our schools, taking the best advice we can find anywhere, that specifically targets such bullying.

    Allow me, if I may, to start offering some of that advice that you’re looking for.

    Firstly, well done for naming the problem. It is good to stand up and say something unexpected to get people’s attention. Associating homophobia with bullying is really important. Lots of kids have a miserable life because of homophobic bullying and you’ve recognised that and said so more clearly than any other Archbishop of Canterbury. A resounding two cheers for you for doing so.

    Two cheers? Ah, well yes. You see, you missed one particular detail. You said you’d heard Lord Alli in the House of Lords saying that 97% of gay teenagers in this country report homophobic bullying and that in the USA suicide as a result of such bullying is the principle cause of death of gay adolescents.  So far, so good. What you missed out on reporting to Synod is that Stonewall’s research shows that such bullying is worse in faith schools and is not tackled as well in faith schools as it is in other schools. That makes the problem one that is sitting right at your door, with those million children in C of E care. Naming that this is a particular problem for the church is something you still need to do. But you’ve come a long way fairly quickly so we’ll just presume that you catch this detail and speak about it fairly soon, shall we?

    Now, the real headache is what to do next. I guess the temptation is to set up a committee. However, let me save you some time. Committees always take forever, and I can probably give you some starting points.

    Firstly, you’ve said  that you will take the best advice from wherever it comes. Goody! Get on the phone to School’s Out and Stonewall as soon as you are done with synod in York. They’ll be expecting your call. They’ll give you some leads as to who you need to speak to.

    What? Did you think I meant that you just needed to talk to those organisations? Oh no, life isn’t that easy. What they’ll help you do is listen to the gay kids themselves. (Start by reading Stonewall’s latest education report if you like, but make sure that is only a start).

    My hunch is that those kids will give you plenty to think about and plenty to get on with very quickly.

    Whenever I listen to such voices, I tend to hear them talking about role models, challenging bad behaviour and building a culture where homophobic abuse is unthinkable. (“Not cool” is what they sometimes call it. You and I call it “Sin”, don’t we?).

    So, when it comes to role models, you’re going to start celebrating some good gay role models and talking about them in public, yes? That will be good role models in the world as well as in the church, won’t it? Ian McKellern can’t get around every school in the country on his own. We need to help him out. A few senior gay clergy making an It Gets Better video would be a start. (You couldn’t find a budget line for that could you, just to make sure it is done well?)

    If you’ve a moment, you could check out some It Gets Better videos on youtube. They’ll give you clues as to which other organisations you need to be picking up the phone to, in order to learn how organisations get over homophobia. Start with the military and the police if you like, but make a start somewhere.

    Now, we are going to need some guidelines on appointments, are we not? I guess there will need to be a committee somewhere to produce them, but it can’t be hard. Just acknowledge that you want to stop homophobic bullying and so from now on, no appointment of teachers, particularly head teachers in church schools, unless they can demonstrate that they are supportive of gay kids, kids in gay families and gay teachers. Worried about people saying that you are discriminating against good teachers because they don’t like gay people? Face them down Father Justin, face them down. Look them in the eye and say, “You Bet We Are Discriminating!”. And then go on to say that we discriminate against racists (we do don’t we?) and what of it? You’ll win the argument and you’ll make the world a better place.

    Don’t forget those gay teachers. We’re building a culture where they can come out, aren’t we? You know, when they can talk as freely about being with their other half as a straight teacher can talk about his or her spouse? Where the kids get to send them cards if they get married (oops, nearly running away with myself) partnered or whatever you want us to call it. Where teachers are not frightened of expressing their love outside the school for fear of what might happen within it.

    And yes, we do need some good age appropriate resources for tackling this problem. (We might need some better sex-ed class material too, but why not take that up with your pal Mr Gove when you see him).

    However, you’ll be aware that it isn’t just resources that are needed, aren’t you. After all, simply providing a set of resources rather than going for a whole “revolution” in the way these things are dealt with in schools might almost make someone think that you thought that the problem was simply one of the children’s attitudes and that the world (the school?) around them was not partly to blame.

    And blaming the kids would never do, would it? It would be like passing the buck on child abuse and blaming the victims themselves. We’d never do that now, would we?

    Oh, wait a minute…..

37 responses to “The Peace and Unity and Order of the Church”

  1. Ross Kennedy Avatar
    Ross Kennedy

    Kelvin,
    I should, of course, have written ‘on this site’ rather than ‘appear in this blog’ because such derogatory terms have been used in the main by some of the correspondents.

    However, as to your use of the term ‘misogynist’, while certainly not applying it to any individual you seemed to be suggesting that all who held such views on headship were misogynist – a word which my dictionary defines as a hater of women. I happen to know a number of clergy who take this view and while agreeing that they are seriously mistaken , in no way can they be described as women haters – a serious and unfair accusation.

    Your also referred in your comments on the Bishops’ New Statement to ‘homophobic bullying’ which I also find objectionable. Today, of course if one dares, even with good reason, to remonstrate with anyone it is very likely that an accusation of bullying will be made and if they happen be gay then it is just as likely to be accused of being homophobic.

    Finally the term ‘arch conservative’ was used by someone who contributed a comment. I apologise for giving the impression that it was a term used by you.

    The point I was trying to make is that the use of such intemperate language cannot be conducive to reasoned discussion or argument. It reduces the whole thing to name calling.

    1. Cynthia Avatar
      Cynthia

      “It reduces the whole thing to name calling.”

      What is church leadership calling ME when they treat me as lesser in the eyes of God and the church? What is the result of hateful and hurtful language? Depression, LGBT teen suicide, homeless LGBT teens who are cast out by their religious families, sexual abuse of these homeless LGBT teens, hate crimes, human rights abuses…

      The truth of the suffering caused at the hands of the church needs to be told. It isn’t a pretty story, nor is it a polite one.

  2. Kelvin Avatar

    Ross, I’ve done an electronic search and I can’t find many instances of the term arch conservative on this blog. I happen not to think it too terrible, not least because I can imagine people using the term arch liberal to describe me. Although that would be inaccurate, I’m not sure that I’d be that offended to be honest.

    But that’s not the point. I can find only one instance of someone commenting on this blog using that phrase. That’s one comment in 10500 comments. It doesn’t seem to me to be a phrase particularly commonly used on this blog.

    The terms homophobe and misogynist have sometimes been used, but I’m struggling to find any instances of them being used to describe any individual. Again, I’m not of the view that they’ve been particularly commonly used in those 10500 comments. There simply aren’t that many instances of the words being used on this blog at all.

    Generally speaking, I think it is OK to debate ideas – it seems to me to be reasonable to be able to describe homophobic ideas or actions. Generally it is not helpful to call people homophobes. There is a difference that I know and tend to be quite careful around.

    I stand by my description of last week’s guidelines as homophobic bullying. Indeed, I can’t think of a better example of such behaviour. However, I’m not in the business of calling people homophobes and the accusation that I am and even that I do so habitually, seems to me to be far from secure.

  3. Ross Kennedy Avatar
    Ross Kennedy

    Kelvin

    I accept your comment about my comment about the use of the word ‘archconservative!! Apologies for overstating the case.

    Having re-read the Bishops’ statement I cannot for the life of me understand how you can suggest that any part of the document can be suggestive of homophobic bullying. Its obvious intent is to clearly state what the current situation is which is important given that there could be legal implications for any clergy who decides to act outwith the confines of the stated law of the land (i.e the Act permitting same sex marriage.)
    I’m not really sure what you expected the Bishops to do.

    I appreciate how emotive and divisive this whole issue is. Inevitably the peace and unity of our church is going to be (and is) seriously disturbed to the detriment of its mission.

    1. Kelvin Avatar

      No-one can be surprised at the bishops letting people know they should not do anything illegal.

      However the surprise has come from clergy being told that they themselves should not marry. If the bishops knew they were going to say this previously then they should have said so before the General Synod and particularly before the Cascade Process began. Both the debate at General Synod and the Cascade would have been different if this had been known.

      It particularly targets anyone who is in training to become a priest or lay reader who may have been accepted for that training whilst being open and honest about being in a civil partnership. To publish this with just one week to go before the law changed was, to say the least, unhelpful.

      People make plans. Most things to do with marriage are planned more than a week in advance.

  4. Ross Kennedy Avatar
    Ross Kennedy

    My final comment -you’ll be pleased to know!

    But surely any ordinand who is in the situation you describe will be fully aware of the doctrine of the SEC regarding Christian marriage as expressed by Canon 31. At their ordination/licensing they can hardly promise to render due obedience to the Code of Canons if they plan not to abide by them.

    When I was ordained in the Church of England candidates for ordination were barred if they were divorced and had remarried. Through time the situation was changed. I would not be surprised if, in a few years time, the SEC changes its stance on same-sex marriage – I wouldn’t be surprised but I would not be happy. As I have commented before, as an Anglican my faith is based on Scripture, Reason and Tradition, all three of which bear witness to the truth that Christian Marriage can only be between a man and a woman.

    1. Kelvin Avatar

      If someone in a same-sex marriage cannot subscribe to the Code of Canons because their manner of life puts them outside of the definition of marriage in Canon 31, then I can’t see any way that someone who is divorced can subscribe to the canons for the same reason.

      I personally think that someone’s subscription to the canons represents them accepting that this is the doctrine of the church. It is on that basis that I can subscribe to the Canons. Clearly I don’t believe the definition in Canon 31 to be adequate and have said so many times and very publicly.

    2. Lawrence Rosenfeld Avatar
      Lawrence Rosenfeld

      Ross, Parts of various articles in Ian Bunting’s collection, Celebrating the Anglican Way, can be paraphrased thus:

      “Anglicans understand the Old and New Testaments as “containing all things necessary for salvation” and as being the rule and ultimate standard of faith. ‘Reason’ and ‘Tradition’ are seen as valuable means to interpret Scripture (a position first formulated in detail by Richard Hooker), but there is no full mutual agreement among Anglicans exactly how Scripture, Reason and Tradition interact (or ought to interact) with each other.”

      To the best of my understanding, it is Tradition alone (and not a terribly old one, when compared with the Hebrew Bible as “Scripture”), that declares “that Christian Marriage can only be between a man and a woman,” given that for a great deal of the past millennium there may, indeed have been one man and one woman, but the rest of what was called “marriage” bore no resemblance to what we in the late 20th and early 21st Centuries recognize. I refer to women as chattel, marriage for political purposes, etc.

      I’m sorry that you are not happy, but I’m sorrier that you are subtly suggesting that, since I affirm that my Reason and reading of Scripture trump “Tradition,” that I am somehow less of an Anglican than you.

  5. Rosemary Hannah Avatar
    Rosemary Hannah

    Surely the Canons are not articles of faith. They are laws to be abided by, not a creed to be believed. There is a huge difference between the two.

    1. Kelvin Avatar

      My understanding is that it is something of an anomaly to have a doctrinal statement in a canon. The canons should indeed be regarded as the law of the church and not a doctrinal statement.

  6. Ross Kennedy Avatar
    Ross Kennedy

    Apologies for making another comment after I stated that I had made my final one on this issue.

    I agree that canons are not doctrinal statements or articles of faith but they must and do reflect the belief of the church. As the Bishops’ Statement puts it ‘The doctrine of marriage of the SEC, as currently expressed in Canon 31 of the Code of Canons, is that marriage is “a physical, spiritual ad mystical union of one man and one woman.”

    I would, therefore, have to disagree with Rosemary’s claim that there is a ‘huge difference between the two.’ They are obviously very closely linked to each other and with the practice and life of the church

    1. Kelvin Avatar

      The important point to remember is that the statement regarding marriage in Canon 31 is “The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God.”

      If it isn’t possible for those who advocate same-sex couples being able to enter marriage to edit that definition to suit their own ends then it can’t be possible for anyone else to do so either.

      If it isn’t possible for someone to subscribe to the canons because they happen to be in a marriage with someone of the same gender then it can’t be possible for someone to subscribe to the canons who is in a second or third marriage either.

      The way our church has dealt with divorce (which is also controversial for some people) has been to allow people to minister who are in relationships which fall outside the definition of marriage in Canon 31.1

    2. Lawrence Rosenfeld Avatar
      Lawrence Rosenfeld

      “Huge” or not “huge”? Rather than debating the size of a subjective term, perhaps we can try to find a more objective method for determining the relationship between the two.

      It seems to me – and I welcome debate on this point – that the Canons ought to flow from our faith (“reflect the belief of the church”). Assuming that is the case, then after we deal with the question of “what IS the belief of a church that encourages reason over dogma?”, we get to wrestle with the potentially circular nature of putting statements of belief into a governance document.

  7. Ross Kennedy Avatar
    Ross Kennedy

    Not so. Canon 31.4 allows for a Diocesan Bishop to permit the marriage of person/s whose previous marriage has been dissolved and where one of the previous partners of that marriage is still living.

    1. Kelvin Avatar

      Yes, Ross. The Canon allows for a bishop to permit a marriage after divorce.

      However, that says nothing at all about subscription to the canons or anything about whether such a person should be fit for ordination.

      If it isn’t possible for someone to subscribe to the canons if they happen to be marrying a person of the same gender due to Canon 31.1 then I can’t see how a person can subscribe to the canons if they are in a second marriage which also falls outside the boundaries of Canon 31.1 regardless of whether such a thing was permitted in church.

      I think that a second marriage should not be an impediment to ordination. However, the Bishops’ recent guidelines have implications beyond those who happen to be gay and lesbian.

      These are all inconsistencies that come from a time when the Canon was revised to suit some circumstances (divorce) but before other circumstances (marriage of same-sex couples) were even thought about. We shouldn’t expect such Canons to answer questions they were never designed to ask.

      Notwithstanding that, one of the reasons that it was presumed by many that being in a same-sex marriage (which does indeed fall outside the doctrinal definition of marriage in the canon) would not be a bar to ordination is precisely because being in a second marriage (contrary to the doctrinal definition of marriage) isn’t. One can’t have it both ways.

  8. Seph Avatar
    Seph

    It seems to me that a bishop can either be a ‘focus for unity’ (a seriously dubious phrase in my opinion) or show real leadership—I don’t see how it is possible for one person to do both.

    I can’t see much evidence of either from the SEC bishops at the moment.

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