Date: Fri, 12 Jun 1998 18:57:30 -0400 From: Chris Ambidge Subject: *Integrator* files for 1991 INTEGRATOR, the newsletter of Integrity/Toronto volume 91-8, issue date 1991 12 18 copyright 1991 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 == [91-8-1] NATIONAL HOUSE OF BISHOPS DISCUSSES HOMOSEXUALITY [91-8-2] INTEGRITY/TORONTO'S RESPONSE TO THE BISHOPS' PRESS RELEASE [91-8-3] OPEN LETTER TO THE BISHOPS OF THE ANGLICAN CHURCH OF CANADA by Norm Rickaby, Co-convener of Integrity/Toronto [91-8-4] WE WISH YOU A MERRY CHRISTMAS / thoughts on the Christmas season [91-8-5] CHARGES PREFERRED AGAINST FERRY BY BISHOP FINLAY [91-8-6] ENGLISH BISHOPS LIMIT GAY CLERGY [91-8-7] ANGELS NEEDED ======== [91-8-1] NATIONAL HOUSE OF BISHOPS DISCUSSES HOMOSEXUALITY [The following is the text of a Press Release issued by the Anglican Church of Canada after the House of Bishops meeting:] MISSISSAUGA, November 10, 1991 -- Anglican Bishops say they will continue to uphold their 1979 guidelines which allow homosexuals to be ordained only if they promise to remain celibate, and, at the same time, they will take the next year to learn more about homosexuality, and about human sexuality generally. The more than 40 bishops from across Canada, concluding their week-long meeting here today, say they also need to do more study of biblical interpretation. A task group has been named to collect materials for study, and the bishops will take two days or more at their November 1992 meeting to work with professional theologians and authorities in other disciplines. In the meantime, the bishops are each asked to "consider appropriate dialogue in some form with members of the homosexual community." The bishops had been asked to update their 1979 guidelines by the church's national executive council. The guidelines draw a distinction between homosexual orientation and homosexual activity. They say all persons, regardless of sexual orientation, are equal before God; "our acceptance of persons with homosexual orientation is not an acceptance of homosexual activity." In the Anglican Church, ordination to the priesthood is solely within the jurisdiction of the diocesan bishops. The guidelines say: "We will not call in question the ordination of a person who has shared with the bishop his or her homosexual orientation if there has been a commitment to the bishops to abstain from sexual acts with persons of the same sex as a part of the requirement for ordination." The task group will bring a preliminary report to the bishops' next meeting, in June. ======== [91-8-2] INTEGRITY/TORONTO'S RESPONSE TO THE BISHOPS' PRESS RELEASE The fact that the National House of Bishops had placed homosexuality on its agenda for the November 1991 meeting was made known to Integrity/Toronto early last June, since it was partly due to Integrity's efforts that the decision had been made. In the Fall of 1990, Integrity/Toronto sent a brief to the Provincial House in which we were particularly asking the bishops to take a fresh look at the previous policy's ban on the blessing of lesbian and gay unions. This brief was forwarded to the National House of Bishops. At about the same time the National Executive Council had written asking the bishops to review the 1979 guidelines regarding the ordination of homosexuals. The House of Bishops decided that, rather than try and debate the two documents individually, they would set aside a block of time for their November 1991 meeting "for a broad discussion of [homosexuality] and the church's attitude to it." We respond to the bishops meeting and its outcome with mixed feelings, of course. Several outcomes of the session make us glad. First of all, we are positive about the fact that the discussion has been held and that, because it was an *in camera* discussion, we presume that there was opportunity for all the bishops to speak freely about their experiences and feelings towards lesbian and gay church members and clergy. Secondly, if we had been asked for our own "wish list" of what actions the House might take following such a discussion, heading that list would have been a plan for the Bishops to seek sound and up-to-date advice with scriptural interpretation and theological approaches to homosexuality. The House has set up a task force to do just this and to prepare both a report and a two day working meeting around these resources in November 1992. Finally, we have always believed that, if genuine dialogue and growth is to take place in the church, face to face meetings have to take place. We need to encourage church leaders and authorities to talk *with* us, not *about* us. Similarly, we need to have the opportunity to talk *with* them, not *about* them. We are pleased then that the House has encouraged each bishop to "consider" dialogue with members of the homosexual community. We know that each of the Integrity chapters across the country will be willing to participate in such dialogue, if given the chance. If there is disappointment to be expressed, it is that the bishops used their Press Release to reiterate the 1979 guidelines on ordination of homosexuals. Since the purpose of the November discussion was to allow bishops to open the topic up and express their concerns and what they needed to know before moving toward future decisions, there was no expectation of change to previous rulings or guidelines. Obviously, then, had the bishops made no statement, no changes would be implied. On the other hand, reiterating the twelve-year-old guideline has given it (in people's minds, at least) the force of an up-to-date decision which it does not deserve. It sounds as if that old guideline has been voted on and made a decision of the full House of Bishops. Since they have indicated that they need to do further study, surely this is not the case. On the whole, however, Integrity/Toronto welcomes the steps that the House has taken and offers the bishops and their task force any co- operation and support we can in the work they have set for themselves over the next year. ======== [91-8-3] OPEN LETTER TO THE BISHOPS OF THE ANGLICAN CHURCH OF CANADA [*Integrator* has tried to include on our mailing list, each of the active Bishops across the country. We hope that every Bishop takes a few minutes to read the articles presented in each issue. This time, we include the following letter specifically to the Bishops - other readers are, of course, welcome to "eavesdrop."] December 1991. Dear Bishops; As you will read elsewhere in this issue, those of us who are part of Integrity welcome the work on lesgay issues that you made a part of your November meeting. We applaud the fact that you intend to do serious study in the next year and have set up a task force to enable that study to take place. We believe that, just as with other crucial issues for the church in the past, a serious commitment to both scriptural and theological study provides the foundation for decision-making, whether about changes to be instituted or about former principles to be upheld. It is just as important not to neglect the other half of the task which you set yourselves in the November meeting - that of meeting and talking with members of the homosexuality community. We all better understand one another and the positions we have taken when we can share the stories from our own lives that have brought us to the place we stand now. We are anxious to let you know that Integrity/Toronto and the other chapters of Integrity in Canada (Edmonton, Kingston, Saskatoon and Vancouver) are more than willing to assist you in this opportunity for dialogue and encounter. We all have much to learn from such meetings. On the negative side, we would like to point out to you that we see two serious flaws in the reiterated positions from 1979: (i) the requirement of celibacy for ordinands, and (ii) the false dichotomy that you draw between orientation and activity. The 1979 guideline says that a candidate or ordinand whose orientation has been made known to the diocesan will be required to make some commitment to the bishop prior to ordination - ie to abstain from sexual acts with persons of the same sex. Dear bishops, unless the individual is one of the few who feel a genuine vocation to celibacy, this guideline puts the lesgay candidate who discerns a call to ordained ministry on the horns of a dilemma. The candidate, knowing the guideline, will be inclined to dissemble and keep information about sexual orientation (and significant relationships) a secret. This means that the new Deacon/Priest is enmeshed in the "conspiracy of silence" which has always surrounded and stifled lesgay clergy. Alternatively, the candidate may seek out a relationship with someone of the opposite gender in the hope that this will allow a sexual outlet as well as a "cover" for his or her real orientation. There is not space here to detail the enormous amount of emotional damage resulting from such unions of convenience in the life of the closeted individual. Further, there is the pain caused to spouses and (often) children who live with the anger and stress of a repressed person, not to mention their pain and loss when that person can no longer stay in the closet. Again and again we hear that there is a distinction between "orientation" and "activity". Your 1991 statement reiterates it. Your House affirmed in 1978 that homosexual orientation exists, is valid and does not deny its possessor the "love, acceptance, concern and pastoral care of the Church." In 1979 and now again in 1991 you have said that no option exists for homosexual persons to have the same opportunities of relationship as heterosexuals do. This makes absolutely no sense at all, either pastorally or logically. Dear bishops, we applaud and we encourage you in the steps you have taken so far. We look forward in the new year to hearing from you, to meeting with you and to opportunities for learning from you as you may learn from us. May you have a blessed Christmas and more blessings in the next year. In Christ, Rev. J. Norman Rickaby Co-Convenor, Integrity/Toronto. ======== [91-8-4] WE WISH YOU A MERRY CHRISTMAS In the lesgay community, it seems to me, we're pretty good at creating "family", and we do know how to celebrate. For example, witness our wonderful times at Halloween and at Pride Day. We take hold of those times and make them our celebrations. The Christmas season, too, has great potential for this gift of celebration and togetherness that we bring to the world and in many ways we do just that. Yet, for many in our community (as well as among other marginalised peoples), Christmas can be a time of feeling lonely and excluded. The characterisation of Christmas celebrations in song, story and sermon around "straight" models of home, hearth and children leaves some of our people feeling different and alone in the crowd. Some of my friends feel deeply at this time the separateness, emotionally or physically, from home and blood relations - sometimes from their own choice, for others as a result of rejection. Christmas Day for some of these folks means a day alone with the video machine or, as in the case of one friend, in a motel room away from contact with others. Though invited to join us in our celebration, the prospect of being with someone *else's* family is just too painful. Is there some message of hope and of inclusion for such as these? Yes, I believe that the entire tradition of the Christmas story comes through those whose experience is that of being outsiders. The Messiah comes by means of Mary; o young, without station or influence o a woman, with little control or power over her life. o unmarried, judged and object of potential criticism. The birth of Jesus; o among the transient, homeless, in less than acceptable surroundings. o identified with a conquered and downtrodden race. o in a family about to become refugees in a foreign land. o made known to shepherds, poor and out in the cold. o acknowledged by astrologers, practitioners of "questionable" arts. I want to focus particularly on the shepherds - the central characters in the Gospel reading for Christmas Eucharist - St. Luke 2:8-20. Join me in my own imaginary vision of what Bethlehem might have been like that first Christmas night. Because of the forced census journey to the town of one's family origin, I imagine the city overcrowded and noisy. Reunited families joined in meals around crowded tables and slept in relatives' homes bursting to overflow. Merchants were run off their feet providing needed goods to the bustling crowds. Inns and taverns were crowded and noisy with people becoming reacquainted with old friends or meeting new and interesting ones. As the night proceeded, the music and noise rose into the air. In some ways, I imagine, it was a partying, commercial time - just as Christmas can be in our towns and cities today. Out on the hills around the town, however, it was dark and chill. Wrapped in blankets and huddled around small fires near the sheepfolds, a small group of people sat or slept well away from the fun and excitement. From the town they could hear on the breeze, the muffled waves of blended noise, music, laughter and song - and felt isolated from it. These were people who were on duty round the clock. They were men and women, required to live with their charges, the sheep, and who carried on their bodies and in their clothing the unmistakable unpleasant odour of the animals with whom they lived, ate and slept. To these people, isolated, feeling left out of the mainstream of warmth and excitement came the news of an event of cosmic proportions. "To you," the angelic voice proclaimed, "to you is born this day....a Saviour." Despite the opinions of others or the experience of their own hearts and reason, a message came that they were in fact not forgotten or left out of God's great plan. May I suggest that our responsibility in Integrity as lesbian and gay Christians and friends is to continue to carry forth the message of the Christmas story week by week and year by year. We carry the message to the lonely, isolated people whom we know - both in and out of the church - that the angels' words are real. "Friends, to you is born a Saviour who is Christ and who is the very demonstration of the love of God to you." ...and a Happy New Year! ======== [91-8-5] CHARGES PREFERRED AGAINST FERRY BY BISHOP FINLAY The Rev Jim Ferry was removed from his position as parish priest at St Philip's-on-the-Hill and his orders inhibited on July 11. The reason that Bishop Finlay gave in his letter to the parish was Jim's "decision to continue in a relationship with another man". On September 23, Bishop Finlay sent Jim an Order of Revocation of Licence and Deprivation [referred to incorrectly as "Deposition" in the last issue of *Integrator*] confirming his termination as an employee of the Diocese of Toronto. In the same week, at the opening of Synod, the Bishop announced that he had suspended that order and was calling a Bishop's Court to deal with the matter. On November 20, well over four months after the Bishop's initial action, a formal charge was finally laid against Ferry. It has been announced that the Bishop's Court will meet in the new year, at a public venue. The judges will be the Rev Canon Gordon Baker, the Rev Victoria Matthews, Dr John Graham and Dr Dorothy Ley. The president of the court and the fifth judge will be William Parker, former Chief Justice of the Supreme Court of Ontario. The charges, addressed to Ferry allege "you have acted and continue to act in a manner unbecoming a member of the clergy and have committed ecclesiastical offences triable and punishable ... [under the Canons] in that you have refused to refrain from continuing a homosexual relationship with another man, contrary to my instructions, your vow on ordination to obey your Bishop, the Discipline of the Church and the standard stated by the National House of Bishops of the Anglican Church of Canada and the College of Bishops of this Diocese". Those are the facts so far. To comment: the Court is made up of honourable people, and Integrity has no question about their honesty. However, the Court is surely compromised when the Bishop has already pronounced sentence on Ferry. That sentence is presently suspended, but the Court can be under no doubt what verdict the Bishop wants it to render. "Sentence first -- Trial afterwards" is directly out of Alice in Wonderland! Ferry was inhibited from priestly functions on July 11. Inhibition is available to the Bishop when "it appears to the Bishop that great scandal is likely to arise from any person continuing to perform the services of the Church." Surely, if the actions of the Incumbent of St Philip's were so likely to cause scandal that the Bishop had to act precipitously, it should not have taken 19 weeks for them to be put in writing. It seems to this admittedly biased observer that the Bishop's lawyers were having to look very hard for something they could find him guilty of. ======== [91-8-6] ENGLISH BISHOPS LIMIT GAY CLERGY A United Press (UPI) report early in December says that a Church of England Bishops' report, *Issues in Human Sexuality*, requires that gay clergy be celibate, though gay relationships may be tolerated among lay members. The report, released at a news conference on Tuesday December 3, says that it "recognises the integrity" of homosexual laymen [sic] who form relationships, but suggests that their behaviour falls short of the Christian ideal. The report apparently maintains that homosexual clergy must refrain from sexual relationships because of the "distinctive nature of their calling, status and consecration." It seems the Bishops of the Church of England, like the Bishops in Canada, believe that they may make demands of their homosexual clergy that they may not lawfully make of heterosexual clergy. Article XXXII of the Articles of Religion, "Of the Marriage of Priests", states that "Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage." [italics added] They continue the fallacy of trying to distinguish between "orientation" and "activity". ======== [91-8-7] ANGELS NEEDED Jim Ferry is still fighting for fair treatment from his employer. His legal expenses are considerable and ongoing. Bishop's Court is no less expensive for the litigants than the civil courts. In many ways, he is fighting not only for himself, but also on behalf of all gays and lesbians in the Church. If you would like to be an angel and contribute to those legal expenses, you can do it in one of two ways: (i) mail a cheque, payable to "Integrity/Toronto" with a note indicating that it is for Jim Ferry, to Box 873, Stn F Toronto M4Y 2N9, or (ii) mail a cheque, payable to "Harvey L Hamburg in trust", to The Jim Ferry Defence Fund, c/o 97 Maitland St, Toronto M4Y 1E3. THANK YOU. If you have made a donation to Integrity, you will be receiving a receipt for 1991 Income Tax purposes within a month. Donations sent to Jim through Integrity are NOT tax receiptable, however. ======== End of volume 91-8 of Integrator, the newsletter of Integrity/Toronto copyright 1991 Integrity/Toronto comments please to Chris Ambidge, Editor chris.ambidge@utoronto.ca OR Integrity/Toronto Box 873 Stn F Toronto ON Canada M4Y 2N9