Date: Fri, 12 Jun 1998 18:57:00 -0400 From: Chris Ambidge Subject: *Integrator* files for 1990 INTEGRATOR, the newsletter of Integrity/Toronto volume 90-3, issue date 1990 03 14 copyright 1990 Integrity/Toronto. The hard-copy version of this newsletter carries the ISSN 0843-574X Integrity/Toronto Box 873 Stn F Toronto ON Canada M4Y 2N9 == contents == [90-3-1] COMBATTING HOMOPHOBIA AT UNIVERSITY OF TORONTO / by Chris Ambidge [90-3-2] THE PRIMATE WILL VISIT 28 March [90-3-3] GIRAFFES ABOUT TOWN [90-3-4] THREE WORDS FROM GOD TO INTEGRITY / by Brian Hastings [90-3-5] WRESTLING WITH GOD: Theology and Models / by Sandy Tipper ======== [90-3-1] COMBATTING HOMOPHOBIA AT UNIVERSITY OF TORONTO by Chris Ambidge Recently, various events have brought anti gay/lesbian feelings very much to the fore at U of T. Most noticeable has been the refusal of *The Mike*, the student newspaper at St Michael's (RC) College to carry ads for the Homo Hop dances sponsored by Gays & Lesbians at U of T. Considerable debate has ensued in the campus press over freedom of expression, doctrinal positions of the church, and the moral rectitude (or otherwise) of homosexuals. Other incidents have included the posting of homophobic notices in men's residences. The administration of St Michael's College have dissociated themselves from the position of the student newspaper, and at the beginning of the month the college chaplains and Covenant Circles co-sponsored a day-long workshop on Homophobia. The week that followed was, co-incidentally, Gay and Lesbian Awareness Week at U of T, sponsored by the ad hoc University Homophobia Committee. Two of the many events of the week were an address by Svend Robinson MP on homophobia in public life, and panel discussions on the abusive behaviour shown to lesbians/gays in university residences. One of the last events of the week was a workshop on "Homophobia in the Scriptures", sponsored by the committee against homophobia, sexism and racism at Trinity College. The workshop was led by college chaplain Kate Merriman. John Gartshore is a member both of Integrity and of the Trinity committee. He attended both workshops, and reports that at the first one he learned the useful term "homonegative". John feels that this is a good distinction to make. Some people have difficulty with the idea of sexually active gays/lesbians, but are not phobic. One should approach homonegative people and homophobic people in different ways, he says. John found the event at Trinity to be excellent. The 15 or so people present included a few candidly homophobic people. In the short bible study and opportunity for exchange of information some deeply held feelings came to the surface. The remarkable thing was that warring factions were able to make peace, he reports. With work being done on many levels, it is to be hoped that the learning environment of the University will come to include more understanding of the diversity of human sexuality. ======== [90-3-2] Make a special effort to attend the Eucharist on Wednesday 28 March -- The Primate, Archbishop Michael Peers, will be the celebrant ======== [90-3-3] GIRAFFES ABOUT TOWN Giraffes seen once a year remain strange, exotic creatures. Giraffes seen every week become part of the background. *We are all giraffes* o Sandy Tipper and Cameron Atkison are no strangers to our regular readers: their blessing of commitment service in Rochester NY, and the subsequent thanksgiving Eucharist at MCC Toronto were reported in the September and All Saints issues of *Integrator*. Their search for an Anglican blessing of their commitment was also reported in the *Toronto Star*. This led to their going to Montreal early this month to appear on the live phone in TV show *McKenty: Live* on CFCF TV. They also appeared on the McGill University radio *Homo Show* that morning. The calls were nearly all positive, we are told. o On 28 February, our celebrant at the regular Wednesday evening Eucharist was Bishop Clarence Mitchell. He was interested in and supportive of Integrity's efforts, and it was good to have him with us. o Good news from Integrity/Vancouver! David Crawley, their chaplain, has just been elected bishop of Kootenay. Unfortunately, the see city of Kelowna is in south-east British Columbia, and rather beyond commuting distance to Vancouver, so the chapter is looking for a new chaplain ... ======== [90-3-4] THREE WORDS FROM GOD TO INTEGRITY by Brian Hastings There are three principles which I ardently believe are Words from God to gay/lesbian people. The first is that homosexuality is a created part of the vast fabric of the universe. We were intended by God to be lesbian/gay. It is good in God's eyes and we are all invited to celebrate gay/lesbian life, as the heavenly host already does. Second, it is the reality of this historic moment that homosexual people will be insulted, feared and hated -- especially if they dare to poke their nose outside the closet door. And third, we all need to be reminded that this derision will not matter, for God is with us always. First, let us look at the equality homosexual people share with our heterosexual sisters and brothers. The two pillars of lesbian/gay awareness in the twentieth century have been that homosexuality is a clear and obvious expression of human sexuality in general, and that it is the moral equivalent of heterosexuality. Both these points are necessary. There is an ever broadening acceptance of the reality of sexual orientation as an observable attribute of the human condition and that homosexuality represents one of its aspects. The leadership of this church , along with many provinces of the Anglican Communion and other Christian jurisdictions, have accepted this as a fact. However, there is almost universal ambivalence on the second assertion -- that homosexuality is morally equivalent to heterosexuality. This is essentially the position of our House of Bishops -- recognising the reality of the homosexual experience and accepting it as a given of the human condition, yet once homosexuality becomes behaviour and enters the sphere of ethics and moral theology, acceptance breaks down and no celebration of the gay/lesbian experience is offered, nor is any moral guidance. Though there are some noteworthy exceptions, our church has by no means accepted homosexuality as in any way the moral equal of its heterosexual counterpart. Not long ago one of my parishioners was telling me that she viewed my own relationship as one of few that seemed stable, committed and loving. She is divorced and has witnessed marital difficulties among her friends. She ended this observation by "complimenting" me on making the best out of a bad situation. For her, no matter what lesbian/gay people might do or say that is morally upright, they remain essentially disordered and outside the parameters of acceptable Christian behaviour. And so, it is not our job in particular to assert the reality of the homosexual condition. Psychology, neurology, sociology, anthropology, and several other "ologies" have already done this. It does still fall to the gay/lesbian community, and especially to the lesbian/gay *religious* community, to assert the dignity of our lifestyles and the holiness of our love. In order to do this we as gay/lesbian Christians must take seriously all responsible points of view within the church. And this includes the conservative agenda. For some time it has been easy for the lesbian/gay movement to be allied with liberals, who look for higher principles of openness and human dignity when confronted by a moral dilemma, often choosing inclusiveness as the appropriate option. We have seen much in the way of worthwhile accomplishment as a result of our association with liberals, both in church and the political arena. Conservatives, on the other hand, perceive the deep changes such inclusivity will cause, changes that liberals often gloss over. To include gay/lesbian people as fully equal partners in the church will in fact mean many changes. It will mean opening ourselves to the ambiguities of the human sexual experience in general. It will mean recognising lesbian/gay teenagers and perhaps gay/lesbian youth, and providing them with options from the first point at which they become aware of their orientation. It will place new stresses on the nuclear family, commonly seen as the basic reality of Christian life. It will mean further eroding the traditional understanding of the authority of Scripture and bring home to every local parish a radical new approach to its interpretation. It may well deal a final blow to the triumphalist attitude many Christians have about the nature of western culture which was largely determined by the church and which seems to be preserved now only within its shrinking congregations. Admittedly, many of these conservative concerns are linked to irrational fears and a pathological religion. But when they are legitimate questions they deserve respect and dialogue. As lesbian/gay Christians we must show those who adhere to these opinions the same respect we expect to receive from them. We must carefully address conservative concerns, which means doing the work of Bible study and theological reflection. We know that these changes must and will take place, and because we are already pioneers into this new Christian world, we know that most fears are unwarranted. We already know that the glory of God is there for all who can know themselves better and celebrate their lives more holistically. Hence, we can do this work with confidence and peace. But still, the work must be done. My parishioner was essentially facing backwards. Gay/lesbian people have not made the best out of a bad situation. She, and many like her, have made something bad out of an essential good in creation, our homosexuality. Now, to be in dialogue with conservative Anglicans means confronting the worst sources of homophobia. And this brings us face to face with the second word of God to lesbian/gay people, that we shall face much fear and even hatred as we progress in the process of our liberation. Over the past twenty years the gay/lesbian community has found many people and groups in straight society who are willing to accept and support us. But the community has also come up against a rigid wall of homophobic reaction. Obviously it has been easier to interact with others who are willing to deal with their inbred prejudices toward homosexuality. But as baptised Christians we are united to everyone in the church, including the homophobes. And we are especially linked to our lesbian/gay sisters and brother who may, by fear or conservative inclination or emotional distress or ignorance, remain entirely hidden in the closet. When I first heard this word from the Lord, that we as lesbian/gay people will face the derision of our homophobic neighbours, I believed it was essentially a simple observation. Today I am more inclined to believe that it is a divine command. Unlike most other oppressed minorities, every gay/lesbian person has the option of remaining hidden from view. There is a powerful conspiracy of silence out in the world which is delighted to have us participate. For many homosexual people coming out means opening themselves only to other gay/lesbian people. Parents, employers, landlords, fellow workers and even straight friends are kept in the dark. For many, the parish community is the last place they would be open about sexual identity. In so doing the lesbian/gay community, including gay/lesbian Christians, has avoided the worst experiences of alienation and rejection. Censure from family life or even criticism on the home front, dismissal from work or at least the loss of job opportunity, trouble with neighbours or with landlords, have all been avoided simply by being "discreet". While lesbian/gay people rightly resent the implicit choice of either being open about their sexuality or enjoying many of the normal good things of life, they have chosen too simple a road by coming out of the closet only where it is easy and personally non-threatening. Coming out is the spiritual foundation of all that makes us a lesbian/gay community. If we feel that our spiritual commitment, in most cases it will be because we have failed to come out in some new way. Correspondingly, our awareness of God's goodness toward each of us individually and all of us corporately will rise with each step we take away from the closet door. And this brings us to the last of God's word to us -- that God is with us always. We have received the good news of Christ into the mystery of our whole being. As such we are entirely entitled to the Christian faith and to the fullness of its rich spiritual tradition. The Christian story is our story. In it we have the right to find not only our past but the hope we have for our future. We share in a special way a union with the Israelite slaves in Egypt. With them we know that life in the spirit begins with the acceptance of our oppressed situation. Analogies from straight white men that poverty means some sort of "spiritual" poverty may be true, but it is paltry compared to the powerful awareness of our real slavery to the powers of this world. As gay/lesbian people our growing freedom from internalised homophobia is very much like the escape from Egypt. Insurmountable obstacles part before us, and amazingly we have learned to walk out of the closet on dry land. When he faced the disastrous destruction of Jerusalem, the failure of everything his community of faith had counted upon, the prophet Isaiah could envision a new world of faith and hope, a way in which the Lord makes straight a highway in the desert, where every valley of our despair is lifted up and every mountain and hill of opposition is made low, where the uneven ground of anger and frustration becomes level and where the rough places of own personalities are made plain. With the worshippers at the synagogue in Antioch we can hear Paul's reminder that whenever the people of faith have been in need, God sent them what they needed -- leadership out of the desert, the Promised Land as an inheritance, an eternal covenant and promises of renewal. We share in the prophecy regarding John the Baptist. We, God's children, will go before the Lord to share in the preparation of his ways. We will give knowledge of salvation to God's people by being the living representation of the forgiveness of sins. We know that in the tender mercy of our God the day shall dawn upon us and upon all lesbians and gay men, and we shall give light to those who sit in darkness -- and to our brothers with AIDS who sit in the shadow of death. Our feet will be guided into the way of peace. And we will be God's holy people and live long in the land. Indeed we have already been long in the history of human experience. The laws of Leviticus would never have included injunctions against homosexuality if gay people had not been struggling with their culture and actually expressing themselves. There is growing historic evidence that lesbian/gay people were an accepted part of church life in the period of the Roman Empire, and modern scholars who look both a Scripture and the church's tradition free of the homophobic framework have found words of encouragement for gay/lesbian people in the same places that have purportedly pronounced our condemnation. Since the definition of the word homosexual there has been a burst of courageous activity. Each generation of lesbian/gay people has forged new models of gay/lesbian living and expanded lesbian/gay opportunities and integration. Perhaps we are at the threshold of a new witness to God's glory in creation, but of course it is frightening to stand at that threshold. As blessed children of God who know divine love and acceptance in a unique way I know we have a word of good news for all Anglicans, and through the church for our world. [AUTHOR BOX: BRIAN HASTINGS is from Brantford and received his theological education at Huron College, London. He is now priest- associate at a parish in downtown Chicago. This is adapted from an address that he gave to Integrity/Chicago in November 1989.] ======== [90-3-5] WRESTLING WITH GOD: Theology and Models by Sandy Tipper In my studies of chemistry, I learned a very valuable lesson: difficult realities can be more easily understood by use of models. By a model, I mean a simplified mental picture or analogy that helps to collect and describe essential features of the thing being considered. For example, an atom can be pictured as a positively charged ball orbited by negatively charged electrons like moons around a planet. This model is grossly simplified, but it does accurately convey much truth about atomic structure and chemical interactions. When taken too far, however, there are deficiencies. So it has been replaced by more complex models. In turn, they also are limited in their usefulness because they have limited accuracy. But as far as they go, they provide us with mental tools for understanding the reality that they only approximate. Sometimes the simple models are sufficient, sometimes more complex models are required. Once in a while, none of the existing models will do, and the resulting investigation of the areas of deficiency leads to greater insight into the underlying reality, and this insight is then incorporated into a more complete model. Sometimes conflicting models (each adequately describing some of the features of the underlying reality) must be considered together. One example of this is light; it can be thought of as being made up of particles called photons moving incredibly fast, and it can be thought of as electromagnetic wave. Is light "really" made up of little fast bullets, or is it made up of ripples on some cosmic pond? The best answer is, "neither and both": the models each effectively portray some of the nature of light, but either by itself is insufficient. Jesus uses models all the time. That's exactly what the parables are. Models and parables are simply extended metaphors, and like all metaphors, have truth but can be abused if one confuses the metaphor with the reality it attempts to explain. What's my point? Simply that theology can be idolised. We can confuse God with talk-about-God. Theology is the creation, study, and struggling with models about God and reality, but theology is neither the source of God nor of reality. And I believe that God is greater than any model a human being can construct. Do I mean to say that theology is wrong or useless? Not at all. Being theologically sophisticated does not make you holy or even spiritual, but theological models could make it easier to try to grapple with God, as long as we don't confuse the models for the reality. This confusion is what makes for schism and religious bigotry. No dogma formulated and understood by finite minds can fully and exclusively encompass the infinite. In this irregularly-scheduled column, I intend to share some of the theological models that I have found useful or am currently developing. I welcome any that you have, as well: we would all be richer for a variety of viewpoints. Write to us c/o Integrity/Toronto. ======== End of volume 90-3 of Integrator, the newsletter of Integrity/Toronto copyright 1990 Integrity/Toronto Editors this issue: Bonnie Bewley & Chris Ambidge comments please to Chris Ambidge, current Editor chris.ambidge@utoronto.ca OR Integrity/Toronto Box 873 Stn F Toronto ON Canada M4Y 2N9