Showing posts with label Clergy. Show all posts
Showing posts with label Clergy. Show all posts

Tuesday, 1 March 2011

The Transformation of Christian Response to Homoerotic Love

You'd never guess it if your only knowledge of the churches and homosexuality came from Focus on the Family, NOM or California Catholic Daily in the US, or from Christian Voice or the rule-book Catholic blogs in the UK, or from breakaway groups in the Anglican communion worldwide, but we are in the midst of a dramatic, wholesale transformation of the Christian churches' response to homoerotic relationships. This is clearly leading in the direction of full inclusion in church for queer Christians, and for evaluating couple relationships and their recognition in church on a basis of full equality. This is bound to lead in time to profound improvements in the  political battles for full equality, and in the mental health of the LGBT Christian community.
These are bold statements. Am I mistaken? Am I deluding myself? It is of course possible that this is a case of wishful thinking, that I am misreading or exaggerating the evidence.  It's possible - but I don't think so. The evidence is compelling, if not yet widely noted. To substantiate my argument, I want to present the facts, and their implications, in some detail. As there is too much for a single post, I begin today with just a summary, as heads of argument. I will expand on the main sections in later posts, which I have in preparation.
(For now, I have made no attempt to supply detailed substantiation or links - these will follow, as I expand later on each specific theme).


[caption id="" align="aligncenter" width="300" caption=""]Stained glass at St John the Baptist's Anglica...[/caption]

Presbyterian Inclusion: Ratification Drawing Nearer

In just 10 days since I first noted that Presbyterian ratification for the ordination of partnered gay and lesbian clergy looked promising, the prospects have improved further. Last week I observed that if all the remaining presbyteries were to vote as they did on the correspondin resolution last year, the result would be a narrow loss. Victory looked promising, only because the chances are that they will not vote the same way - some at least seemed likely to switch from No to Yes. Over just the past few days, three more have done just that, taking the total making the switch to 12 -  compared with just a single one which has switched the other way, from Yes to No. This makes a net gain of 11 - against just the 9 which are needed. It is likely that there will be others too, making the switch in the weeks ahead. Already, the number approving ratification (55) is more than half way to the 87 required - just 42 to go!
I have reproduced below the post I published last week, showing how the numbers have changed in just seven days:
*****
Last year, the Presbyterian Church of the USA voted to approve changes in the criteria for ordination of clergy, in terms which do not discriminate against partnered gay or lesbian candidates. The resolution removes a paragraph which includes the requirement
to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness.
and inserts instead:
Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G-14.0450) shall examine each candidate’s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates.
In effect, this is a vote for full inclusion of LGBT Presbyterians in the life of the Church. The vote at General Assembly must be ratified by a majority of local presbyteries before it takes effect. 2010 was not the first time that General Assembly voted in favour of inclusion: similar resolutions were passed in 2009, and   and - but failed to secure ratification. This year could be different.

An analysis of the votes held so far shows that presbyteries voting in favour of ratification presently lead those opposed by 46  55 (28/02) to  34 4o, with 93 78 left to vote. While we cannot predict with certainty what those votes will be until they have been concluded, there are useful clues in how they voted previously. My own investigation of the spreadsheet shows that with 46  55 presbyteries having voted in support, only 41 32 more are needed to secure ratification. Conversely, the 40 voting against still need to add 53 47 presbyteries to defeat the proposal. While we cannot predict with certainty how the remaining presbyteries will vote, there are clues. For each one, the published spreadsheet shows how it voted on the previous similar measure from General Assembly 2009. If each of them were to vote in precisely the same way as it did last time around, the result would be as close as it gets:
Votes in favour - 86 89; Tie -  2; Votes against -  78 82. Presbyteries with tied votes count as "no", so the effective result would be  Yes - 86 89, No  -  87 84 - and a win for inclusion.
However, there is no reason to suppose that they will vote the same way as before. Where votes have already been held, there has been a clear increase in support. Just the tiniest movement in favour would tilt at least the two tied votes to yes votes, which would be enough to tilt the balance. The record from the raw votes cast shows than in fact, across all presbyteries the percentage level of support increased by an average of 5%. If that applies uniformly across those presbyteries that have not yet voted, there will be a further 8 switching from "No" to "Yes", adding to the 12  that have already done so. (So far, only one has switched the other way, from support to opposition).  That will lead to:
Votes in favour  - 102;  Votes against -  71, and ratification for inclusion by a clear margin.
The prospects look good.
But, as the folk at More Light Presbyterians constantly remind us, progress doesn't just happen - it takes hard work and organisation. This is why openly gay pastor  Rev. Mel White will be speaking  about gay social issues at St. Mark Presbyterian Church in Newport Beach from March 4 to 6. More Light Presbyterians have a permanent feature in their newsletters advising of local workshops, where participants can learn how to help in influencing their own congregations.
Success in the ratification drive is not yet guaranteed, but progress is promising. With the continued hard work of so many, and the help of the Holy Spirit, the prospects are clearly encouraging - if not this year, then next. Change is on the way - and of the biggest Mainline Protestant churches in the US, that will leave only the Methodists not (yet) approving full  inclusion for LGBT clergy. (That too will change in the not too distant future)

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Monday, 28 February 2011

Breaking the silence

Gay Priest, "Bart", discusses the importance of breaking the silence in the Catholic Church, continuing his weekly series at "Queering the Church":

I ended my last post by asking: will our silence [forced as it so often is] be judged as complicity in the Church’s deceptive ways? It’s a question that has been troubling me for quite some time now, not only as a gay priest who is going through a coming-out process, but also in the wider sense, as a member of the Catholic Church. Even as I was grappling with this complex subject, I was informed of a recent documentary shown on BBC’s Channel Four. Entitled Father Ray Comes Out, it presents a very touching account of the coming-out of an Anglican vicar – Father Ray Andrews – to his congregation during a Sunday homily. For the benefit of my readers, I thought of embedding the story here (in 2 parts), before expanding on the subject in today’s post.




and



Sunday, 27 February 2011

The Transformation of Christian Response to Homoerotic Love

You'd never guess it if your only knowledge of the churches and homosexuality came from Focus on the Family, NOM or California Catholic Daily in the US, or from Christian Voice or the rule-book Catholic blogs in the UK, or from breakaway groups in the Anglican communion worldwide, but we are in the midst of a dramatic, wholesale transformation of the Christian churches' response to homoerotic relationships. This is clearly leading in the direction of full inclusion in church for queer Christians, and for evaluating couple relationships and their recognition in church on a basis of full equality. This is bound to lead in time to profound improvements in the  political battles for full equality, and in the mental health of the LGBT Christian community.

These are bold statements. Am I mistaken? Am I deluding myself? It is of course possible that this is a case of wishful thinking, that I am misreading or exaggerating the evidence.  It's possible - but I don't think so. The evidence is compelling, if not yet widely noted. To substantiate my argument, I want to present the facts, and their implications, in some detail. As there is too much for a single post, I begin today with just a summary, as heads of argument. I will expand on the main sections in later posts, which I have in preparation.

(For now, I have made no attempt to supply detailed substantiation or links - these will follow, as I expand later on each specific theme).


Stained glass at St John the Baptist's Anglica...

Sunday, 7 November 2010

Come Out to Save Lives - Megachurch Pastor Jim Swilley

There are many sound religious reason for coming out (which I summarise below).  The Georgia megachurch pastor Jim Swilley, of  "Church in the Now", by his own example has presented another. He has come out to save lives.
Swilley has hidden his sexuality from his congregation for years, through two marriages (although he was at least honest with his second wife, who in turn encouraged him to be open more publicly). Unlike so many other closeted preachers (Bishop Long, George Rekers and Ted Swaggart, for instance) however, he has never fallen into the trap of preaching against homosexuality to hide his own orientation.

Friday, 15 October 2010

Celibacy and a Wounded Church: Readers' Observations

A few weeks ago, I was sent me this anecdote by email:

A friend of Armin's was recently in Austria to bury her mother.  Her aunts referred to the priest's "frau"; Sandra thought that was a bit odd because Catholic priests don't marry, right, but since she isn't a churchgoer she figured maybe she was just out of touch. So she invited the priest "and your wife" to dinner. He blanched... she repeated the invitation... he accepted. And brought her along.

Apparently this woman was originally the housekeeper, but has become his mistress. The whole parish knows. It's all widely accepted and understood, although this was the first time she had been invited along like that. (But from the sounds of it, it won't be the last.)  Another instance, I think, of actual Catholic communities being far more progressive (and human) than the Vatican.

I was interested, but not surprised by this. We know that all around the world, the rule on compulsory celibacy is widely ignored, often openly. In both Austria and Germany there are formal, organized support groups for priests with mistresses. In Italy, a group of mistresses have petitioned the pope to end the celibacy rule so that they could (in effect) come out of the closet.  In Africa, one Bishop was removed from office when knowledge that many priests in his diocese were living openly with their wives and families became embarrassingly commonplace, and another was excommunicated (long after) he followed up his own marriage by actively promoting marriage for Catholic priests. Universal celibacy of Catholic priests is a myth. Any pretence otherwise is sheer hypocrisy.

Wednesday, 22 September 2010

DIY Catholicism: Twin Cities "Synod of the Baptized".

The "whole church" self-evidently includes many more people than simply the self-appointed oligarchy of bishops and their clergy, but the Vatican has never made any serious effort to involve the rest of us in the affairs of the Church - beyond serving as fund-raisers and cheap labour for the simpler tasks. Questions of serious planning and decision-taking it keeps very carefully to its own. However, as I have noted frequently, there are abundant and increasing signs that ordinary Catholics, lay people, religious women, married priests now outside of institutional control, and some more progressive regular priests are recognizing the importance of making a full contribution to the life of the Church. Where they are not being properly involved by the institutional oligarchy, they are simply doing it for themselves.



[caption id="" align="aligncenter" width="461" caption="One part of the "whole church", called into mission."][/caption]

One of the more impressive examples of this comes from the diocese of Minneapolis / St Paul, which has just brought to fruition their very successful "Synod of the Baptized". This has been the fruit of long months of hard work and preparation, so I was delighted to read how well the event seems to have gone off - and that the team are already engaged in planning for the next stage.

Taken from the Progressive Catholic Voice, these are some extracts from a report by Paula Ruddy:

Monday, 20 September 2010

LGBT Inclusion in Church: A Study in Contrasts

In Minneapolis, we have a fascinating study in contrasts, which illustrate the differences between churches, and divisions within them, on LGBT inclusion in Church.

wcco.com reports on a Lutheran celebration for lesbian pastors who can finally be formally recognized within the ECLA structures :
3 Lesbian Pastors Join Lutheran Roster 
In Minn. Saturday was a historical day for many Twin Cities Lutherans who believe people shouldn't have to choose between sexuality and spirituality.
Bishops of the Evangelical Lutheran Church in America (ELCA) presided over a St. Paul ceremony that officially received three openly lesbian pastors onto the denomination's roster. Pastors Anita C. Hill, Ruth Frost and Phyllis Zillhart took part in a rite of reception service Saturday at Lutheran Church of the Redeemer in St. Paul.
Pastors Anita C. Hill, Ruth Frost and Phyllis Zillhart took part in a rite of reception service Saturday at Lutheran Church of the Redeemer in St. Paul on Sept. 18, 2010. 

Monday, 22 February 2010

Married Priests, Womenpriests, Gay Priests: Let's All Stand Together

In ongoing debates, discussions and raging arguments over compulsory celibacy for priests, we usually overlook the simple, plain fact that there are already many thousands of married Catholic priests. The eastern rite churches within the Catholic church have always accepted a married clergy, and in recent years there has been a steady trickle of married clergy converting from other denominations, who have been ordained in the Catholic Church and are now ministering openly and officially in Catholic parishes, in many parts of the world. Most of us know this, even if we do not think about it consciously.



[caption id="attachment_1050" align="aligncenter" width="468" caption="Eastern Rite Catholic Priests"][/caption]

We completely overlook, however, that by far the greatest number of married priests today are those who started out conventionally enough in the Western Church, but later left formal ministry within the institutional church. Many of these left in order to marry, others left and only later chose to marry. All, however, remain priests. In catholic theology, the principle is clear: “Once a priest, always a priest”.

Saturday, 20 February 2010

Married Priests, Women Priests, Gay Priests: Let's All Stand Together

In ongoing debates, discussions and raging arguments over compulsory celibacy for priests, we usually overlook the simple, plain fact that there are already many thousands of married Catholic priests. The eastern rite churches within the Catholic church have always accepted a married clergy, and in recent years there has been a steady trickle of married clergy converting from other denominations, who have been ordained in the Catholic Church and are now ministering openly and officially in Catholic parishes, in many parts of the world. Most of us know this, even if we do not think about it consciously.
"Eastern Rite Catholic Priests"
We completely overlook, however, that by far the greatest number of married priests today are those who started out conventionally enough in the Western Church, but later left formal ministry within the institutional church. Many of these left in order to marry, others left and only later chose to marry. All, however, remain priests. In catholic theology, the principle is clear: “Once a priest, always a priest”.