What is in Kelvin's Head?

The Scottish Episcopal Church and the biblical case for changing Canon 31

08/06/2016

Over the next couple of days, the General Synod of the Scottish Episcopal Church will be meeting in Edinburgh.

There’s a huge amount of business to get through over the three days. I’ll be there as a member of synod thinking through how I will vote on all the motions.

Even though there’s a very wide ranging set of motions to vote on this year, I’ve little doubt that a lot of attention will be spent on Motion 14 which will be heard on Friday morning in a session timed to last just over an hour, and which will begin at 9.25 am. There’s another motion that will be considered during that hour which deals with how we make changes to our liturgies, an important matter given the notion that the liturgies are a primary way we talk about doctrine in the polity of the Scottish Episcopal Church.

Motion 14 is the motion which relates to whether the Scottish Episcopal Church will be able to move to a position whereby those clergy who wish to do so can be enabled to perform marriages for same-sex couples who desire to get married in our churches.

The reason that this motion is being given relatively little time for debate this year is that we had an enormous debate about the principles of dealing with this question last year. For almost a whole day, we debated the way in which the church would face this question. Last year the synod was commendably clear and there was a huge majority in favour of introducing this year’s legislation in the way that it is being introduced.

What Synod decided last year is to ask this year and next year’s Synod to consider removing the first clause of Canon 31. This clause currently defines marriage in a way which has led our bishops to rule not only that same-sex couples cannot get married in our churches but also that our clergy and lay readers cannot who wish to marry partners of the same sex cannot do so without fear of losing their license to minister. I’ve always maintained that this was a cruel and unnecessary ruling that has caused real harm to individual people within our churches. I remain of that view.

The idea for moving forward is to remove the clause from the canon which is said to prevent marriage between same-sex couples and replace it with a clause which will protect the consciences of everyone in the church by affirming that “no cleric of this Church shall be obliged to conduct any marriage against their conscience.”

I’m in favour of moving forward in this way. In some ways I would have preferred another solution – I’d have preferred the Scottish Episcopal Church to have made a more positive statement affirming equal marriage. However, I can live with this and can see the value of a solution which does not force people to make statements about marriage which they don’t agree with.

That is all that we are doing – if we agree to this change, we are moving to a position where we don’t insist that everyone believes the same thing in the face of a quite obvious reality which is that we don’t.

But there will inevitably be people who want to hear “a biblical case” for making this change.

It is simply the case that there are people who think that the bible says that gay marriage is sinful and there are (surely a majority in our church now) many people who don’t.

The primary way in which justice has been denied to those of us who are gay has been to call for theological reports or biblical cases to be laid out in favour of marriage equality.

We must be clear this time – the Scottish Episcopal Church, if it makes this change, is saying almost nothing about gay people. What it will do if it moves forward is make a statement about what kind of church we are and acknowledge the simple fact that we don’t all agree.

It does not seem to me to be a particularly big deal for those who are opposed to same-sex marriages to exists in full communion with those who want to conduct or enter same-sex marriages. The reason I don’t think this is a particularly big deal is that we are already as a church in full communion with Christians who can do just that. The man or woman on the Auchtertochty Omnibus who is an Episcopalian is currently in full communion with the married gay couple in Stockholm and the married gay priest in Glasgow, Virginia, USA. The argument that such a person cannot also be in full communion with a married gay couple in Stockbridge or a married gay priest in Glasgow, Lanarkshire is, to say the least, a bit odd. Does geography trump morality for those with anti-gay views? If so, how on earth does that work and does anyone want to offer a “biblical” reason why?

Those who seek for a “biblical” answer to questions about same-sex marriage might probably need to redefine the question. After decades of discussion, no slam dunk biblical argument has appeared that will convert someone from an anti-gay to a pro-gay position. What is happening though is that as every year goes by, more and more people in society and in the church are simply coming to believe that gay and straight people should be treated alike. Whilst changing canons seems grindingly slow, the change in public and ecclesiastical opinion has come so fast that it seems to some of us to be being ushered along by the wind of the holy spirit. (Justice movements work that way).

Those looking for biblical inspiration for what’s going on in the Scottish Synod over the next few days would be better looking at some of the different ways of dealing with conflict in the early church rather than looking for something new in Leviticus or in the story of David and Jonathan. Those texts are distractions from the central question which faces us which is not in fact about whether we recognise same-sex marriage but about whether we recognise one another, with all our different opinions on this question as being so beloved of God that we are forced not to make one another subscribe to statements which we all know that not all of us can unconditionally affirm.

I think the most useful biblical case for what I hope happens in the next few days is to be found in the fifth chapter of the book of Acts – Gamaliel’s response when the early Christians faced the prospect of being wiped out by the authorities.

“…if this plan or this undertaking is of human origin, it will fail; but if it is of God, you will not be able to overthrow them—in that case you may even be found fighting against God!”

I think that’s the bibilical case for what we’re trying to do. Much more so than arguments which seem determined to apply one particular purity law of the past without dealing with any of the others.

People have worked hard and made hard compromises to come up with a solution to this in Scotland that will allow all to thrive. If synod rejects it I suspect there will be far more future conflict than we can imagine. This is, quite simply, the best way to keep the church together.

May God bless those who who meet in synod in Edinburgh this week. And may Gamaliel inspire our thoughts as we vote on Friday morning.

7 responses to “Inspection of TISEC”

Rosie Bates

25/04/2013

You are saying nothing Kelvin, doubtless for good reasons. However, I notice comment is open.

I do not pretend to be learned or academic enough to fully grasp the content of this document.

I do have experience. In a former life in a solicitor’s office, fashion, MIND, Samaritans, hospitals and other charities. As a member of the Church of England I have been a PCC member, sunday school teacher, pastoral visitor to the sick, particularly the mentally troubled, drug addicted and those facing homelessness and women living in abusive situations. Apart from those in deep mental distress I never experienced rudeness from my co-workers or fear of my person. This only began when I offered myself for Ordination!

I never experienced rudeness or abuse from co-workers when I ministered in Prisons, Hospices and Hospitals. I did experience it in all church meetings, especially when exploring Inclusive pastoral theology and the guidance of ordinands on placement with me, one of whom is now a Dean – but this person was no good as far as vocational advisors were concerned? Neither was this person protected in any way whatsoever until tranferred to our parish who appreciated their gifts. This gifted person needed our appreciation long after ordination as the powers that be continued to block progress. There were others in the same position.

How we treat people offering themselves for any kind of Christian vocation – What I find disturbing about this tome is the language which seems to have been culled from commercial, human resource and legal sources. ‘quality control’? I wonder what this is all about. The Church of England goes the same way because they need the money and they are ever likely to when they refuse to attend to the Gospel.

Some of the document reads as that of a church Instititute in fear of the life of the church – full stop. It seems to be driven by fear of legal redress and, perish the thought, ministers with particular vocations and personalities in particular settings. Of course vocational guidance needs safeguards BUT. To my mind much of what is written and supposed to be guarded against stems from the general malaise affecting all churches – the widespread refusal to accept those whom God sends who are bound to be a motley crew! More controls by control freaks will not answer the problems of exclusion. They may however protect those who wish to put God’s servants in dubious boundaries possibly controlled by dubious servants. Meanwhile, those who might be getting on with ministry may be forced to fill in more forms and tick more boxes or, if they have any sense, make something up to keep the idiots quiet!

I seem to remember Christ warning against lawyers schemes and dreams and those obsessed with commercial viewpoints. All the tools of losers but not those with a vision for the Body of Christ on earth where risking all for the Kingdom is often our call. Could this possibly include LGBT members and women and divorcees? Until it does no report or formal guidance will ever protect the Church or her servants from self abuse. I close my thoughts with an extract from your sermon as I fear this may continue to be the case for many, some of whom may not proceed to the fulfilling aspect or have a voice:-

‘My selection to be a priest was laboured and painful. My training was grim. The way that Iâ€™ve been managed has been ghastly. And the truth is, I have a wonderful, fabulous, fulfilling life.’

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Daniel Lamont

29/04/2013

I would like to comment on Rosie’s comment.

1) I have friends who are ordained priests – in England – who report the kind of rudeness that Rosie identifies and I have witnessed it myself. It is wholly unacceptable and there needs to be a concerted effort from senior clergy and lay people to stamp it out. This kind of rudeness and abuse flies in the face of the injunction ‘to be in love and charity with our neighbour’ but institutions perpetuate it, often under the guise of dismissing it it as being no more than robust interplay between colleagues. It is, in fact, bullying and cannot be tolerated. Why is it?
2) I also agree with Rosie that the institution seems to be frightened and overly bureaucratic.
3) However, I don’t agree with Rosie about the report itself. As a retired academic and someone who has done a lot of work for the Quality Assurance Agency for Higher Education (QAA) especially in Scotland, I am of course complicit in the process. I also agree that the language wished on us has too much managerial-speak. One must look behind the commercial language. None the less, the process of external review is, I believe, important and can be helpful. At its core, the process is about assessing the quality of the student’s experience and whether the course of study/preparation is fit for purpose. It is also important that academic standards be consistent. Students who have come through TISEC need to be assured that the qualification is acceptable should they move to another Province. If there isn’t external review, courses can stagnate at best and be damaging at worst. Such reviews are as much about enhancement as about anything else. The report is professional and thorough and makes for uncomfortable reading. Kelvin describes his training as ‘grim’ and I have heard similar comments about ordination training elsewhere. The purpose of such reports as this is to prevent the perpetuation of such ‘grim’ training and to encourage the provision of something which is liberating and genuinely developmental. My own practice as a university teacher of English was immeasurably helped by external reviewers. I don’t think we should dismiss the report but find ways of implementing it so that all TISEC’s student can feel that their vocational potential is released.

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1. Rosemary Hannah
  
  30/04/2013
  
  Indeed there is much to take on board. However, without wishing to down-play the negative aspects of the report, I think it would be in order to point out that it was not wholly negative. Indeed, seven areas were ones the board had ‘confidence’ in and in another seven they had ‘confidence with qualifications’. Recognising this does not mean that Tisec staff members, of whom I am one, are complacent: we recognise the need to improve and keep on improving. It does mean, however, that the changes made since Kelvin was there have begun to make for a more positive experience among the students. The two areas of ‘no confidence’ are of course serious. I do not think it would be appropriate for me to say more in this kind of forum.
  
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Daniel Lamont

30/04/2013

Rosemary, You are quite right to point out that there is much positive in the report. I am more concerned to support the process and principle of external review and the work of the inspectors than comment in any detail about the content of the report. I am in no position to do that.

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1. Rosemary Hannah
  
  30/04/2013
  
  I would join you in totally supporting external review. Tisec is externally reviewed both by Min Div and by its academic validating body, University of York St John. Three years study at Tisec is accredited and is the equivalent of the first two years of a degree, and the credits earned can be, and indeed have been, used by students wishing to complete a degree. Nobody should be in any doubt that qualifications from Tisec are academically recognised and accepted.
  
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Kirstin

07/05/2013

Thank you for posting this link Kelvin.
It saddens me that among the 50+ recommendations are at least half a dozen which students were asking for almost right from the beginning – most notably a chaplain.

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Rosie Bates

07/05/2013

‘My own practice as a university teacher of English was immeasurably helped by external reviewers. I donâ€™t think we should dismiss the report but find ways of implementing it so that all TISECâ€™s student can feel that their vocational potential is released’.

Daniel, I am certain you are correct and far more experienced in external review processes and the wisdom of them than I am. I regret that I tend to pick up on negatives in reports these days but I suppose this is because the dangers of particular prejudices in the Church are just not honestly expressed. This always leaves me with misgivings about how open any student may be about their particular personal situations. My thoughts are not confined to gender issues. Everybody has ‘baggage’ of some sort – either past or on-going. There are peculiar responsibilities attached to the care of those training for Christian ministry and an individual’s spiritual formation may be in danger if their choice of spiritual direction is limited due to prejudice of one kind or another. We all know that Christ works with our weaknesses and individual sensitivities for the good of the whole Body of Christ. Finding genuine, inner disciplined strength as a redemptive outworking of our past and present weaknesses is always an on-going process requiring constant and vigilant discernment. In this regard Kirstin’s comment is particularly relevant:-

‘It saddens me that among the 50+ recommendations are at least half a dozen which students were asking for almost right from the beginning â€“ most notably a chaplain’

When I was working in Cat A prisons I was not in those days required to report everything the prisoners told me to the Senior Prison Chaplain and this was understood by all. I soon discovered this was an important aspect of my ministry as the Head Chaplain was obliged to give rather full reports on prisoners to the regular meetings of the Parole Board. This situation did not always lead to honesty and just conclusions. The Chaplains concerned noted that prisoners were more open with me and I pointed out the spiritual dangers of the reporting system. Several prisoners went on to obtain proper justice for past abuses they had suffered but had hidden from a system they feared. With the best will in the world all institutions are bound to have their weak points from time to time as well as their many strengths. The appointment of a chaplain with whom students may freely confide should have been a priority when such reasonable requests were first voiced. Our human condition longs for standards that allow for the freedom of the Holy Spirit in the life of the worldwide Church. Enabling conditions that allow for the expression of fears and what lies at the heart of them is surely a vital factor in the progress of every individual’s vocation whether this be to lay or ordained ministry. ‘Perfect love casts out fear’ and I wish I could say I was not overly fearful for the Church of England in terms of her vision for justice and freedom for all her members. The fear at work among us has tended to provoke critical responses to many recent documents. Who among us can say whether this is necessarily helpful is always a big question. The big questions in life are always best explored within a loving, transparent worshipping community. Being challenged is often a painful part of the Divine response to a simple question such as ‘Here I am Lord – what do you require of me?’……………I do pray that TISEC will be further enabled by the power of the all embracing Holy Spirit to help students and staff to respond in profound and positive ways.

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