• “God swipes right” – a sermon for Lent 4, 2026

    In the name of the Father and of the Son and of the Holy Spirit. Amen.

    From time to time, every couple of years or so, someone decides that it is a truth universally acknowledged that a single man in possession of a good cathedral, must be in want of a man.

    Now, I am not in principle opposed to this idea. Though the practicalities of making such a thing happen have always eluded me.

    “Ah” they say with some enthusiasm, “what apps are you on?” And they proceed to list a bewildering number of apps that I could download onto my phone in order to seal the deal.

    I am not on any apps, I explain. I’ve never been convinced that they would work for me.

    “Oh no!” they cry, “you need to be on an app. That’s how it works for everyone these days, even people like you.”

    Reader, I have never been brave enough to enquire what, “people like you” actually means.

    But we go through the whole pantomime again. They show me some app on their phone and get me to download one to mine. “Put a smile on your face” they say as they take my picture. A few dozen intrusive questions later and lo and behold, it is serving me up other people’s profiles.

    And I look. And I am encouraged to swipe. Right for any possibles. Left for any impossibles.

    And it tends to be left, left, left, left. And then I get fed up and very quickly delete the app and proclaim this will never work for me.

    I heard an interesting statistic recently – it was that someone had measured one of the apps and the

    average time that people took to reject someone was 3.2 seconds. On the other hand, if they were interested in someone they tended to linger for about two and a half minutes thinking about it before swiping right.

    Let us turn our thoughts to our first reading this morning. Where we find the Lord our God in an interesting mood.

    Saul the king has died. In the end, the project of making him the King of Israel hadn’t ended well. Samuel the prophet grieves the way it all ended, no doubt carrying the despair of the people with him.

    Come on says the Lord. Put a smile on your face and let’s be going. You need to find a new man. A new man to anoint as King. And off they go to the home of Jesse the Bethlehemite to assess the possibilities.

    And I’ve always thought that this passage is one of those in the bible that has inherent comedy written right into it. The whole process is genuinely funny.

    Along comes the first candidate. He’s a maybe thinks Samuel but the Lord has better ideas. No, swipe left on that one he says. He’s not the one.

    We’re looking for someone who is lovely on the inside remember, not just someone who looks good.

    And along comes another son. No, says the Lord. I don’t fancy this one’s chances. And tells to swipe left and dismiss him.

    And so it goes on. One after another, a parade of possibilities. But none cut the mustard.

    But there’s just one left. The youngest. Who just happens to be ruddy and handsome and has beautiful eyes.

    Hey ho, says the Lord and lingers, I’m sure of it for 2.5 minutes before telling Samuel that this one, this must be the one. And the choice is made.

    What are the qualities that we look for in someone, either as a partner or as a leader.

    It seems to me that that question of what we are looking for in our leaders is central to a series of overlapping crises that beset our modern life.

    For what it is worth, I think we are capable of getting into incredible muddles when trying to choose religious leaders. But the kind of person and the kind of leadership we want in our common political life is simply something we no longer agree on.

    I want someone with integrity, who tells the truth and who looks out for those who need to be looked out for. I want leaders who hear the call of peace more clearly than the siren voices who cry out for war and vengeance. I want those who govern and guide to be wise, knowledgeable and in it for the common good and not individual gain.

    In both politics and religion I have met many such people. But I have come to the reluctant conclusion that those values are less shared universally than they have ever been in my lifetime.

    And this is partly what has led us into a world where oligarchs and autocrats (religious and secular) hold sway. And war seems an inevitable consequence of broken systems and human greed.

    As it happens, I am not a pacifist. I think that some things are worth fighting for. However, it is probably worth saying publicly that the most prominent war we hear of in these days seems to have neither legal basis nor any moral justification. It is war for war’s sake. A tool of chaos where no-one knows the long term consequences.

    Those of us who life in democracies who wish for something different have much to think about and much of it will bring us no comfort.

    Peace, it seems, must be built.

    Decency must be argued for and cannot be assumed.

    And I want leaders who talk about the wellbeing of all rather than the enrichment of the few.

    I come to those views from a religious perspective. But I think I have common cause with many others.

    My faith gives me hope in a time where hope seems scarce.

    My faith gives me hope because my conviction is very deep that God cares not only for the few, nor even for the many but for all.

    Notwithstanding the comic story that we read of God (through a strangely confident Samuel) rejecting one person after another until he got to the most handsome one… notwithstanding the exitance of that story. I believe without any doubt at all that everyone is included in the love of God, everyone deserves the

    peace of God and everyone should expect nothing less than all the blessings of God.

    For God swipes right on everyone. God choses each of us.

    Whatever our profile looks like.

    In the name of the Father and of the Son and of the Holy Spirit. Amen.

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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