• A sermon for BBC Radio 4 – 7 July 2024

    We were asked to produce a service to be broadcast on BBC Radio 4 on 7 July 2024 a few weeks before the General Election was called. The service had to be recorded in advance as the date for the broadcast fell within choir holidays. Once the election was called, I soon realised that the service would be broadcast amidst all the Sunday morning chatter about the election result. So, that meant trying to think about how to speak into that situation without actually knowing the result of the election. That’s not an easy thing to do but I soon realised that we have skin in the game here. People from St Mary’s have been involved in the election as candidates, activists, tellers, agents and pundits. This is part of what we do here. I wrote most of the script for the service, which can be found here: https://www.bbc.co.uk/programmes/m0020xkw but the reality is, these things are a team effort and some of the wording needed to be very carefully chosen for this one. I was the preacher for this service, and this is what I had to say:

    The thing that I remember most is crawling around on the floor. That and the feeling in my stomach. People refer to stomach churning moments. I never knew what that felt like until that moment.

    I asked people to pick up all their bags and coats and shuffle their chairs. And I got down on my hands and knees just to check one more time that nothing had gone missing.

    I was looking for a bundle of votes that might, just might,  have fallen off the counting table onto the floor.

    20 years or so ago, that bundle of votes meant the difference between victory for me and victory for a political opponent.

    The imagined bundle of votes on the floor never existed. Victory wasn’t mine that day and I soon had to concede that someone else had won. Less than 20 votes were between us after weeks of frantic campaigning.

    There is something incredibly moving to see votes being counted and stacked up in your favour. And it is gut wrenching – there’s no other word for it, to miss out by just a few votes.

    Our procedures for choosing leaders, using stubby pencils to mark slips of paper seem a long way away from David being chosen as King of Israel by the acclaim of the people. But there’s things to learn even from that account.

    David and the people entered into a covenant with one another. And that word, Covenant is laden with meaning as it echoes the various times that the bible speaks of a covenant being made between God and the people.

    Speaking of the relationship between leaders and those looking for leadership as a covenant relationship is to speak of the trust between them as being nothing other than sacred.

    A covenant sets boundaries on what someone can do. Sacred boundaries.

    I’m not involved in party politics now. But when election times come around and I get to cast my own vote, I have a strong sense of the deep, deep significance in casting a vote in a land where everyone gets to be involved if they choose. That does feel sacred to me. Who I vote for is my business. The act of voting feels like an immense responsibility – an act of faith in a common desire for our land to be governed well.

    And as I vote, there’s one thing that I long for, for all who stand in elections. And that’s also a deeply biblical notion – I long for all those seeking to make decisions on behalf of others, to be blessed with wisdom.

    ANTHEM:  CALL OF WISDOM  – Will Todd

    Lord of wisdom, lord of truth, lord of justice, lord of mercy.  Walk beside us down the years, ’till we see you in your glory …

    I’ve stood in quite a few elections. Elections to public office and elections within the church. And looking back, I started doing it by standing in student elections whilst I was in college.

    More often than not, things have not gone my way. Losing elections seems to be one of my hobbies.

    And I’ve learned you get better at losing elections as time goes on.

    I’ve also learned that having wisdom and having a win are not the same thing.

    Indeed, many of the biblical writers are, at best, ambivalent about the powerful, but passionate in proclaiming that God’s love is particularly poured out on the powerless and the weak.

    In one of the readings that we heard this morning and which will be read in many churches today, we hear of Jesus feeling powerless himself and then starting to send out his disciples to proclaim his message – a message of repentance, a manifesto for changing everything.

    Repentance means nothing other than changing everything and turning yourself around to face a new direction.

    But those disciples who were sent out with this message were far from being the powerful of their day. They were mixed up, muddled up and much of the time they didn’t seem particularly bright. They were argumentative and squabbled about who was the most important. They got themselves into factions and when Jesus really needed to depend on their loyalty they all ended up running away.

    And yet, these were the ones who carried a message of love from God to the world. These were the ones who brought good news to the world. These were the ones who did indeed turn the whole world around with the stories that they spread about the Saviour whom they each knew intimately.

    As they carried that message, somehow they knew that God was with them wherever they went. Somehow they knew they were cared for and nourished and beloved. The love they knew, was the grace of God that they had seen in Jesus and which Christians still see and proclaim with confidence and love for the world today.

    When everything seems mixed up and muddled up. God still loves us. When there is fighting and division, God still loves us. When we need to know love most. God’s love is right there.

    Worship and prayer often connect people with that love. And prayer connects us with all who are in need. My colleagues Oliver and Maggie now lead our prayers for the world.

10 responses to “Where does the Church of Scotland stand?”

  1. Robin Avatar
    Robin

    I understand your sentiments, but both on this issue and on the ordination of women in the Church of England the weary words of Mrs Boyle in Sean O’Casey’s ‘Juno and the Paycock’ in reply to her son, who scorns the Irish Free State and wants an Irish Republic or nothing, are inclined to come to mind:

    “To be sure, to be sure — no bread’s a lot better than half a loaf.”

  2. Nick Brindley Avatar

    I think you’re right to think this is a disastrously wrong-headed attempt to avoid having to think the issue through, although we may not agree on what would be involved in such thinking (almost nobody agrees with me!)

    I think we need to revisit some pretty fundamental problems on the nature of the moral authority of the Bible, the meaning of “salvation” and what ministry is to make any real progress with this issue and there appears to be depressingly little appetite to do this in a spirit of mutual trust and of trust in the leading of the Spirit guiding our interpretation of scripture

    http://loveswork.wordpress.com/2013/05/21/failing-to-be-biblical-reflections-on-church-of-scotland-sexuality-debates/

  3. Frank keefe Avatar
    Frank keefe

    This is what happens when you water down Gods truth so the secular world will think what a progressive church you are.When a small secular wedge is pushed under a church door you can bet a larger one will be pushed under it in the not to distant future.I believe a liberal minded church like the Church of Scotland is more dangerous to the Christian faith than atheists like Richard Dawkins and his followers. Jesus found it hard to convince the Pharisees of their misguided beliefs if He walked our earth today He would find those modern day Pharisees in the Church of Scotland even harder to convince.

    1. Rosemary Hannah Avatar
      Rosemary Hannah

      Well, there you go – I think the exact opposite – that Jesus, who plucked corn, and healed, on the Sabbath, would be out partying tonight with all sorts of disreputable people. The Pharisees were the people who stuck rigidly to the law, breaking it even as they kept it. Jesus was the one who re-interpreted it.

      1. Frank keefe Avatar
        Frank keefe

        I find it amazing how those who look for sin to be accepted would try and use Jesus to back them up.First Jesus said the Sabbath was made for man not man for the Sabbath.The Pharisees abused Gods law with their legalism.Its why He said about the rescue of a sheep on that day.He didnt re-interpret it He was showing them how it SHOULD BE KEPT as God ALWAYS intended it.Its the church who is doing the interpretation and Jesus certainly wouldnt be “out partying” such disrespect of our Lords holiness is often the way with liberal ” Christians” Instead of the church being a light to the world that worlds darkness is putting out that light.

        1. kelvin Avatar

          Bless you for your faith, Frank. May it bring you happiness and joy.

  4. Graeme Cowie Avatar

    It’s a fudge, no doubt. And one which, far from preserving the “traditional” Kirk actually serves to undermine it in a number of ways, particularly concerning the status of “doctrine” and who gets to determine what it is, or at least what practical meaning it is for something to be “doctrine” rather than merely a personal religious sentiment. Explicitly to permit complete deviation from “doctrine” by congregations is not very Presbyterian, and the “traditionalists” either didn’t seem to realise that, or they care about preserving substantial doctrines at the expense of, well, what makes the Kirk the Kirk.

    To an extent, though, you could see it coming. I think the traditionalist wing sensed they would lose if it was a straight choice (unfortunate phrase) between 2A and 2B, and so tried to push for something that retains a symbolic attachment to historical doctrine whilst letting liberals have the lion’s share of the cake they want, which is to be able to ordain those in committed same-sex relationships and to be done with it. I know for a fact that a fair whack of liberal commissioners were swayed by 2D (not including my parents, who are CofS ministers who voted with option 2A), many seeing it as a way of letting the traditionalists have some sort of phyric victory whilst in fact enabling ministers to be in civil partnerships without any lasting problems. It is much more likely that 2D will make it through Barrier Act procedure now that it’s got the traditionalists’ name on it, and notwithstanding the extra year it’s going to take to turn it into a proper overture, I think the consensus of the Kirk is that they really want to stop talking about this.

    The new system ought to be fairly robust once the Legal Questions Committee have had their teeth dug into it. The clear intention was conceded by the movers that they did not intend for Presbyteries to be able to discipline or annul decisions made by Kirk Sessions seeking to be allowed to appoint ministers in civil partnerships, and for a lot of liberals (and actually, a lot of those on the conservative wing too) this will be seen as a critical part of the compromise if it is to be laid to rest. My only real concern is that if the traditionalists are for any reason unhappy with the implementation by LQC it could lead to the whole debate re-opening in GA 2014.

    It’s clearly not enough for many liberal ministers, elders and members of the Church of Scotland, for whom this still presents a partial sense of “separate not equal” for congregation and minister alike, and it probably makes it more difficult for the theological position of the kirk formally to be moved away from same sex relationships being sinful, now that the “practical harms” are in a significant sense out of the way, but by Church of Scotland standards, it’s a major step forward for a very broad church, and one which has probably saved it from a major schism (though a handful of churches may still leave over and above The Tron and Gilc South). For those of us in the Kirk 5 years ago, this would have been virtually unthinkable, and momentum has picked up since the Rennie case 4 years ago. The good fight goes on, and hurdles remain, but if it gets through Barrier Act procedure I think the practical objectives, in a Kirk which already offers substantial liberty of personal opinion in matters of doctrine which do not enter into the substance of faith, have largely been met, albeit in a roundabout way.

    For more of my thoughts on this matter, see:

    http://www.predictableparadox.co.uk/2013/05/church-of-scotland-religious-progress.html

    and

    http://www.predictableparadox.co.uk/2013/05/presbyterianism-cracking-at-seems-cost.html

  5. Margaret of the Sea of Galilee Avatar
    Margaret of the Sea of Galilee

    And it still does not properly address how LGBTQ people (single or in civil partnerships) will be dealt with (dealt to?) when they offer themselves to Presbyteries as feeling called to the Ministry of Word and Sacrament. Will they be asked about their orientation? Questioned? Interrogated? What responses will allow them to or prevent them from pursuing that call?

    Who is this Albert Bogle anyway – is he about to become the first to be beatified by the Kirk and for what exactly? By-passing (even disregarding) Kirk “Order”, convincing his important friends to let him bulldoze ahead and his less important friends to print off 700 and something copies of a Deliverance which is incoherent and unimplementable.
    Off to read Revelation for other signs of The End Times…
    .

  6. Peter W Nimmo Avatar

    Kelvin, you make lots of good points in your post. But just to clarify- what is the doctrine and practice of the Scottish Episcopal Church on this issue? Does your doctrine approve of persons in civil partnerships being clergy, and is that put into practice?

    1. kelvin Avatar

      Yes – there are quite a number of clergy in civil partnerships. In England, Anglican clergy in civil partnerships are supposed to declare that they are “celibate”. That isn’t the case in Scotland.

      The pension scheme in Scotland recognises Civil Partnerships by giving such partners the same benefits as wives or husbands in marriages. Civil Partners also are treated in the same way with regard to housing as a straight spouse if a relationship breaks down.

      Any candidate for ordination who is in a Civil Partnership is expected to be honest about that at selection.

      The bishops of the church announced a few years ago that they would not consecrate anyone as bishop who was in a Civil Partnership. They were clear at the time that this was a moratorium. However it is not clear to me whether that moratorium still stands. I do expect there to be questions about that at the coming Synod.

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