Date: Fri, 12 Jun 1998 18:55:56 -0400 From: Chris Ambidge Subject: *Integrator* files for 1997 INTEGRATOR, the newsletter of Integrity/Toronto volume 97-5, issue date 1997 11 17 copyright 1997 Integrity/Toronto. The hard-copy version of this newsletter carries the ISSN 0843-574X ==Contents== [97-5-1] DIALOGUE AND DIVERSITY / A new statement on human sexuality has come from the House of Bishops; Integrity Co-Conveners Bonnie Crawford-Bewley and Chris Ambidge react to the statement. [97-5-2] HUMAN SEXUALITY / the text of the Statement by the Anglican Bishops of Canada - 1997 [97-5-3] REACHING OUT TO THE OUTCAST, STRENGTHENING THE COMMUNITY OF FAITH / Report to Ottawa Diocesan Synod from the Task Group on Gays and Lesbians, by Ron Chaplin [97-5-4] GAY MONK LECTURES AT HURON COLLEGE / John Fortunato lectures on gay/lesbian ordination in Canada, Sylvia Brightwell reports on the 97 RT Orr Lecture [97-5-5] LESBIAN COUPLE WINS HUMAN RIGHTS CASE / Right to change name as a couple established by Bonnie and Michelle Crawford-Bewley ======== [97-5-1] DIALOGUE AND DIVERSITY >New statement from the House of Bishops on human (ie homo-) sexuality< o Acknowledges differences among bishops, reaches out to gays and lesbians o Affirms us, but not our sexuality -- no movement on blessing of unions or ordination = = = The House of Bishops meets twice a year. This past April, the bishops discussed homosexuals in the church, for the first time in open session. >Integrator Integrator< editors, for ease of reference only. The paper edition of >Integrator< omitted paragraphs B1 to B10 for space reasons] The Background [B1] In 1976 the House of Bishops of the Anglican Church of Canada sought advice as it faced the issue of homosexuality in contemporary society and how the church ought to relate pastorally, and in terms of ordination. A task force presented a lengthy report to the bishops. [B2] By 1979 the bishops had committed themselves to further study and they requested the preparation of study materials to help further discussion at all levels of the church. These materials were published in 1985. [B3] In 1979, as an interim measure, the bishops issued a statement based on the following belief: We believe as Christians, that homosexual persons, as children of God, have a full and equal claim with all other persons, upon the love, acceptance, concern and pastoral care of the Church. [B4] As well, the Bishops issued a four point pastoral guideline for themselves as they considered the admission of individual persons to the church's ordained ministry. 1 Our present and future considerations about homosexuality should be pursued within the larger study of human sexuality in its totality; 2 We accept all persons, regardless of sexual orientation, as equal before God; our acceptance of persons with homosexual orientation is not an acceptance of homosexual activity; 3 We do not accept the blessing of homosexual unions; 4 We will not call into question the ordination of a person who has shared with the bishop his/her homosexual orientation if there has been a commitment to the Bishop to abstain from sexual acts with persons of the same sex as part of the requirement for ordination. [B5] In referring to this guideline in the press, Archbishop Scott, Primate of the Anglican Church of Canada at that time said, Our statement is not meant to be, in any way, legislation or a final doctrinal statement. It is a pastoral statement and we intend it to assist us in the exercise of our pastoral ministry within the Church. [B6] The house held a number of study sessions on the topic of human sexuality through the 1980's. In 1991 a new task force was constituted by the Primate. [B7] At the General Synod of 1992 a major block of time was devoted to an open forum on the topic. More materials were made available for study and by 1994/1995 approximately 170 groups and 2500 people had used the study guide >Hearing Diverse Voices, Seeking Common Ground.< [B8] At the 1995 General Synod, an important report was presented, following a hearing, which lead to a motion being presented and strongly supported which: Affirmed the presence and contributions of gay men and lesbians in the life of the church and condemned bigotry, violence and hatred directed toward any due to their sexual orientation. [B9] This report recommended among other things, that the process of dialogue continue; that all of us should, "learn and reflect more about our sexuality as a whole," and that the dialogue should be extended so that the, "whole church family has an opportunity to be involved". The Faith Worship and Ministry Committee of the ACC was given a mandate to provide leadership to the church to ensure a continuation of the dialogue. [B10] All of this effort has fostered a greater understanding of what it is to be a gay man or lesbian in the church and a heightened sense of pastoral concern on the part of the church. Also, as gay men and lesbians have found greater acceptance in the church, they have been enabled to share their experiences in a more public way to the benefit of the whole church which has become increasingly aware of the breadth and depth of their contribution. [1] At its April 1997 meeting, discussing this topic for the first time in open session, the House of Bishops continued its deliberations and requested the task force to redraft the 1979 guideline in the light of new pastoral awareness while at the same time retaining the original intent of the guideline. In undertaking this task we seek to articulate how far we have come, as well as to acknowledge those areas where continued study and dialogue is necessary. Theological reflection and pastoral action in the Church since 1979 have focused on four key areas, and it is these that shape our considerations in this statement. The church has reflected on the place of gay and lesbian persons in society; the place of gay and lesbian persons in the church; the significance of committed sexually active relationships between people of the same sex and the significance of such relationships for ordination of gay and lesbian persons. Gay and Lesbian Persons in Society [2] As Christians we believe that homosexual persons are created in the image and likeness of God and have a full and equal claim with all other persons upon the love, acceptance, concern and care of the church. As an expression of this love and care, the gospel of Jesus Christ compels Christians to oppose all forms of human injustice and to affirm that all persons are brothers and sisters for whom Christ died. [3] It is on the basis of these theological insights, which remain pertinent irrespective of any considerations of the appropriateness or otherwise of homosexual acts, that the Anglican Church of Canada has affirmed that gay and lesbian persons are entitled to equal protection under the law with all other Canadian citizens. Thus, this House supported the passage of bill C-33 that made sexual orientation a prohibited ground for discrimination under the Canadian [Human Rights Act]. We call upon the church and all its members to continue to work to safeguard the freedom, dignity and responsibility of every person and to seek an end to discrimination. Gay and Lesbian Persons in the Church [4] We are thankful to see a new sensitivity emerging towards gay and lesbian persons in the Church. No longer can we talk in the abstract. We are experiencing a growing awareness that the persons of whom we speak are here among us. They are our sons and daughters. They are our friends and relatives. This recognition has not always been present. The story of the Church's attitude to gay and lesbian people has too often been one of standing at a distance, even of prejudice, ignorance and oppression. All of us need to acknowledge this, and to repent for any part we may have had in creating it. [5] In our baptism we covenant to seek and serve Christ in all persons. We now call the church to reaffirm the mutuality of that covenant, a covenant that encourages and enables us to love others as Christ loves us. This covenant will no longer allow us to regard those among us whose orientation is homosexual simply as "needy objects" for pastoral care. Instead we are partners, celebrating together the dignity of every human being, and reaching out together for the wholeness offered to us in the Gospel. [6] *The church affirms its traditional teaching that only the sexual union of male and female can find appropriate expression within the covenant of Holy Matrimony.* However, we recognise that some homosexuals live in committed sexual relationships for mutual support, help and comfort. We wish to continue open and respectful dialogue with those who sincerely believe that sexuality expressed within a committed homosexual relationship is God's call to them, and we affirm our common desire to seek together the fullness of life revealed in Christ. Blessing of Covenanted Relationships [7] * We continue to believe that committed same sex relationships should not be confused with Holy Matrimony. The house will not authorise any act that appears to promote this confusion.* There is, and needs to be, ongoing discussion about how to respond appropriately to faithful and committed same sex relationships. In the context of the ongoing debate this would necessitate respectful listening and learning about the nature of such relationships and their meaning for the persons involved in them. We recognise that relationships of mutual support, help and comfort between homosexual persons exist and are to be preferred to relationships that are anonymous and transient. We disagree among ourselves whether such relationships can be expressions of God's will and purpose. [8] While consensus may be unlikely in the near future, we believe that study and dialogue continue to be fruitful. As we continue to listen together to scripture, tradition, and reasoned argument based on the experience of the Church, including and especially the experience of its gay and lesbian members, we grow in our recognition that our disagreements reflect our attempts to be faithful to the Gospel in our different personal and pastoral contexts. [9] As long as such dialogue continues to be fruitful we believe it should continue. * We are not ready to authorise the blessing of relationships between persons of the same sex. * However, in interpreting the Gospel, we must always reflect on the context to which it is addressed. We are, therefore, committed to ongoing study of human sexuality and of the nature and characteristics of human intimacy and family life as it exists in our society. Ordination of Gay and Lesbian Persons [10] Among our clergy there are some who are gay or lesbian. Their ministries are often highly dedicated and greatly blessed. God has endowed them with many intellectual and spiritual gifts and we give thanks for their ministries. We reaffirm that sexual orientation in and of itself is not a barrier to ordination or the practice of ministry within the church. Within the wider parameters of suitability, it is the manner in which sexuality is expressed that must be considered. Our intimate relationships are an expression of the most profound possibilities for human relationships, including our relationship with God (Eph.5:32). At ordination, candidates promise to live their lives and shape their relationships so as to provide a "wholesome example" to the people of God (BCP, 642). * Exemplary behaviour for persons who are not married includes a commitment to remain chaste. * Conclusion [11] Our discussions over the past few years have taught us much. We do not have a common mind on all things. We see in part and we know in part. Where we disagree we need to continue to read the scriptures together and to engage in dialogue, that we might listen for what the Spirit is saying to the Church today. Mississauga ON 1997 10 28 paragraph numbers added ======== [97-5-3] REACHING OUT TO THE OUTCAST STRENGTHENING THE COMMUNITY OF FAITH by Ron Chaplin Last summer, the diocese of Ottawa set up a Task Group on Gays and Lesbians. Integrity/Toronto member >Ron Chaplin< served on that group from its inception, and was one of two people who presented a report to the Synod of the diocese, held early last month. Here is his account of the happenings at Synod. = = = It was eerie. Standing at the podium, as loudly as my heart was beating, I could hear people breathing. The silence in the hall was just that deafening, as I spoke these words: "Last month, I lost a friend to suicide. Despite all my efforts and those of my friends, we could not convince this young man that he was not unworthy, that he was not unlovable. None of us were able to lift him from his despair. "And in my grief, all the memories just came flooding back. I remembered myself as a young man of 22 years, a young man who had just come to realise that he was homosexual. I prayed and I prayed for God to change me, but God just didn't seem to be listening. I sank deeper and deeper into despair, feeling completely unworthy, feeling unlovable, even by God. And I very nearly committed suicide. "And I dared not seek succour or counsel from the Church. In those days, the word "homosexual" was almost never uttered in church. When the word was mentioned, it was usually to condemn and to belittle the outcast. No one needed to tell me I was an outcast; I knew it far too well already. "It is time, I think, for the Church to gather in the outcasts, all of us...." Why was I sharing such an intensely personal story? Because I was co- presenter of the first report to Synod of the newly formed Task Group on Gays and Lesbians of the Diocese of Ottawa. Our Task Group was formed by a motion passed on June 10 by the Parish and Diocesan Services Committee, and reports to the Program Office of the Diocese through the Outreach Co-ordinating Committee. It is, you see, outreach ministry, something we consider entirely appropriate for this the Decade of Evangelism. Our Task Group is the offspring of a ministry of my home parish, St John the Evangelist. The Task Group, comprising representatives from eight different Anglican parishes (and one Roman Catholic), was previously the co-ordinating committee for the two one-day workshops we scheduled at St John's on issues of concern to gay and lesbian believers and non-believers, our families and our friends. At St John's, this program, called "Opening the Door to Gays and Lesbians in the Church" has been transforming. It has strengthened our community of faith. The parish is more open and affirming, not only to gays and lesbians, but to trangendered persons, homeless, abused, and all who suffer from marginalisation. And this is the task facing the Task Group -- to encourage all parishes within the Diocese of Ottawa to discuss and debate and decide for themselves how open and welcoming they wish to be to those who now feel outcast. To encourage such discussion, we distributed a one-page declaration, called a Statement on Open and Affirming Churches. We encouraged members of Synod to take it back to their parishes to encourage such debate and discussion. That was all. There was no resolution or motion proposed. This was a first step. The issue of homosexuality has never before been addressed by Synod in the Diocese of Ottawa. But we showed our colours! Many in the hall wore the Rainbow ribbons we distributed. Our table in the foyer was bedecked with fans and bunting in the colours of the Rainbow. And we offered everyone who approached hard candy and lollipops, in the colours of the Rainbow (and, appropriately, fruit-flavoured). All were welcome at our table, whether they agreed with us or not. We hope that, in this small way, we were able to set an example! ======== [97-5-4] GAY MONK LECTURES AT HURON COLLEGE Huron College, the Anglican seminary in London, Ontario, hosts the RT Orr lecture every year, where a noted theologian or church-person gives an address. This year, Dr John Fortunato, an Episcopal Benedictine and psychotherapist living in Chicago, spoke about THE ORDINATION OF GAY AND LESBIAN PERSONS IN THE ANGLICAN CHURCH OF CANADA. The Rev Sylvia Brightwell was there, and sends this report. = = = In an atmosphere of gentleness, humour and challenge, Dr John Fortunato addressed an issue our House of Bishops has been dealing with for a number of years. From the beginning, he approached his topic, ordination of gays and lesbians, with an honesty and sensitivity one seldom hears. John began in a confessional style, saying that he was speaking from a gay, male, American and celibate perspective and would not presume to speak from any other. As a man whose theology has been "formed on the ground", John emphasised the fact that Christianity is about "incarnation, the enfleshment of God." In addition to outing himself as a gay man, John owned up to not being militant about his topic or his orientation because he preferred "not distance but reconciliation". He admitted that he was not approaching this topic either from a point of rage or as a gay activist. In fact, he said, he was a "gutless militant" who had never attended a Gay Pride parade because he was "much too introverted to be an activist". In addition, he has a tendency to be "high church" and such parades "tend not to have incense". With such an apologist approach, John then launched into his lecture, addressing the question as he saw it: "Should the church ordain avowed and practising homosexuals?" which he, tongue in cheek, calls "A&P homosexuals". In reminding us that the Canadian Anglican Church already ordains gays and lesbians, at least those who agree to be celibate, John warned us not to be seduced in our discussion by "ancillary questions". At base, he said, the question is not about ordination. By focusing on ordination, we are in danger of forgetting what is the foundational question. We must take great care not to displace the full rights of Baptism. In approaching the sacraments with the vision of Baptism in mind, he says the foundational question is actually, >"Is there a place, is there room in the sacred assembly for people who affirm their sexuality as a divine gift, and who are fully embodied, loving and loved sexual creatures?" < Baptism establishes every baptised Christian as one who can stand in the sacred assembly equally, and that is something we cannot afford to forget. At the end of his lecture he reiterated this point of view by saying that the vision to which all of us are called is that on God's side (the side we claim by virtue of our baptism) there are no outcasts. Then John carefully addressed what scripture has to say about homosexuality and allowed that most of the four Old Testament passages and three New Testament passages are, in fact, anti-gay. In addition, he said that none of those passages take into account the nature of humankind. None of the writers of scripture had any idea of constitutional homosexuality, for that is a concept that has been admitted to consciousness only recently. It is John's perception that each of the scriptural passages refer to heterosexual men performing homosexual acts with other heterosexual men. The Leviticus passage refers to "men lying with men" as being "against nature", and John pointed out that that kind of activity is, indeed, "unnatural". For a straight man to lie with another man is, in fact, for two persons not to be living out who they are. It is not natural! Constitutional homosexuality is in fact about people being who they are, that is, people who are called towards people of the same sex because it is in their nature. In looking at what Jesus had to say, John reminded us that Jesus had nothing to say about homosexuality For John, it is not surprising that heterosexuals have a great deal of difficulty understanding why a person would be attracted to a person of the same sex. After all, what attracts a man to a woman or vice-versa is something akin to "an electrical charge that is integral, visceral." Libido, for straight people, is the sexual urge or instinct that draws them towards a person of the opposite sex. So no heterosexual person could comprehend the instinctual pull towards a person of the same sex. For them it is not "natural". But in constitutional homosexuality, the instinctual drive towards another person of the same sex is integral to who the person is and is just as visceral as the pull towards a person of the opposite sex is for straight folk. Every relationship a homosexual man has with another man is libidinally different from a heterosexual man's experience. Straight relationships are inherently >unnatural< to homosexuals. John's question to all of us that night was "Can we learn mutually to honour this difference ... and even appreciate it?" He ended that part of his address by saying, "We need to learn to celebrate the mystery of the diversity of God's creation!" Another danger John presented to us that night is that of reducing homosexual persons to their sexual orientation. He shared an experience of working with a gay man who had presented himself as "terribly lonely". His client had had 2800 homosexual partners who were not people with whom he could have "relationship", they were merely bodies. This client of John's was addicted to anonymous sex and came seeking help. John said, "I'm sorry to say that this situation does represent something of the gay male sexual experience." Although safe-sex education and the AIDS situation has curtailed it somewhat, John has deep concerns about what this sort of behaviour means. In pondering and researching this aspect of homosexuality, John came across Peter Berger's book >The Sacred Canopy<. Berger identifies homosexuals as "outcasts" in his book. Homosexuals threaten the heterosexual world's experience, or orderly vision of itself (which he calls the "Nomos"). To deviate from this Nomos, or way-the-world-should-be-ordered, leads to chaos, and people whose Nomos is challenged are living in a terrifying world. Part of why homosexuals are frightening to straight society is that they threaten to throw the Nomos out of balance. Homosexuals, just by the fact of being alive, threaten the "holy tradition" upon which most institutions are based: that of male/ female reality. Constitutional homosexuality defies the Nomos because it is non-procreational, and it is therefore seen as a disordered evil that must be cast out. Homosexuals absorb that mindset about themselves, which is manifest in self-destructive behaviour: in the US, the rate of suicide is four times greater amongst gays and alcoholism is ten times greater than in the general population. In addition, there are more psychiatric illnesses among gays, a direct result of being forced to live an "unnatural" lifestyle. Society has even provided a role for homosexuals, that of scapegoat. And, John says, "unfortunately, many of us comply." Homosexuals adopt, or "buy into " harmful traditions, and thus unwittingly perpetuate them. Society's attitudes towards homosexuals actually promote promiscuity, and gay hedonism grows because gays are not encouraged to sustain long-term relationships. Some statistics indicate that gays have a harder time establishing any kind of real intimacy. He has observed that this attitude has resulted in a rift for gay men between their intimate selves and their sexual, genital selves. It can lead to a kind of confusion that happens where gays come to believe that intimacy is the same as lust, and so casual sex is OK. John suggests that the Nomos in our society hasn't changed at all: it is still negative for lesbians and gays. But we, as a church, have the responsibility of creating positive traditions as an alternative. So, how might the church help gay men and women? John appealed to the tradition of the church and said that we, as a church, have historically stretched the Nomos regarding racial discrimination and societal attitudes towards women. We need, as a church, to preach a Nomos that is positive, where gay people can thrive. And the two structures that stretch the Nomos of society are the blessing of same-sex unions and the ordination of properly qualified men and women. In blessing covenant relationships we, as a church, would avoid the danger of imposing celibacy. In John's experience, celibacy is an extremely unusual calling, and it is absurd to expect universal gay/lesbian celibacy, for that would call into question the very nature of God. What kind of god would give gays libido and then demand celibacy from all of them? Blessing covenanted relationships for same-sex couples would challenge the dark, hedonistic shadow side of homosexuality which needs to be challenged. The church needs to invite gays and lesbians into deeper, sacramental intimacy. In addressing ordination of homosexuals, John said, "The church needs to ordain us, including our sexuality!" He emphasises that gay people, because of being pushed to the edges of society , can minister on the edges. Gay men's animas (ie the feminine aspect of their personalities) are more available because they have no need to appear macho. Often when gay men are priests, the demand for secrecy puts a limit on intimacy, and what is ministry without authentic intimacy? In concluding, John said, "Ordain us all, or ordain none of us". And he moved on passionately to say, "Ordain us so we can be wholesome role models for the new generations of gays -- the ten percent of our children who are lesbian or gay." John, who invented himself "from scratch" (without role models) gave an impassioned plea for the church to offer healthy gay priest role models. And he added, "I'm not saying that we, as gays, want to be in-your-face; but we want to be real. We want to live faithfully and be given the opportunity to do so." We the church need to stretch the Nomos because the Nomos from God's side is an awful lot bigger than from our side. On God's side, there are no outcasts! It is to that vision that we are called." === [Author box: Sylvia Brightwell received her M Div from Huron College. She is honorary Assistant Priest at Christ Church, London, and is a Jungian dreams therapist and spiritual director.] ======== [97-5-5] LESBIAN COUPLE WINS HUMAN RIGHTS CASE >Right to change name as a couple established< Integrity's own Bonnie and Michelle Crawford-Bewley have won a ruling from an Ontario Human Rights Commission Board of Inquiry, allowing them to join their names at the same low price as common-law heterosexual couples. Bonnie Bewley and Michelle Crawford became partners eight years ago, and had their union blessed in a ceremony at Toronto's Christos Metropolitan Community Church (an Anglican service not being available to them). They wanted to combine their names into "Crawford-Bewley" to indicate their relationship. When traditional couples are legally married, a name change comes as part of the package, with the only additional fee being $25 for a birth certificate showing the new name; common-law heterosexual couples also have the option of making a name change at a nominal fee. But when Bonnie and Michelle tried to do the same thing more than six years ago, the Registrar-General refused to comply, insisting they would have to go through the process by which single individuals make name changes, at a cost of $150 each. Believing this constituted discrimination based on sexual orientation, which is prohibited by the Ontario Human Rights Act, the couple filed a complaint with the Human Rights Commission. The process of having their union blessed by their faith community formed an integral part of their claim: they had formalised the relationship. The Commission provided for them the services of attorney Joanne Rosen, who early this year argued their case against provincial government counsel Peter Landman, who has represented the government (and lost) in a number of other cases involving lesbians and gays. Landman tried to get Bewley to say on the stand that the couple had been motivated by outside influences or political motives. In fact their motives were quite simple: to have simply paid up at the individual rate, in Bonnie's words, "Would Not Have Been Right. I'm not changing my name as an individual, I want to change my name >because< I'm part of a couple." Early this month, the Commission advised the couple that the Registrar-General has been directed to make the name change, and that they would also receive some compensation for damages. There's reason to believe that the Ontario government will appeal this decision, as it has so many others involving gays and lesbians, but Michelle and Bonnie are enjoying their victory for now. === end of text === End of volume 97-5 of Integrator, the newsletter of Integrity/Toronto copyright 1997 Integrity/Toronto comments please to Chris Ambidge, Editor chris.ambidge@utoronto.ca OR Integrity/Toronto Box 873 Stn F Toronto ON Canada M4Y 2N9