Can we agree to disagree about homosexuality?
One of our moderator candidates, Bruce Reyes-Chow, confronts the elephant in the room in his blog post.
He asks the question of whether or not we can “be engaged in a community where the position is held in the contrary?” If you feel that homosexuality is not a sin, can you stay in a denomination that declares it to be a sin? If you feel that homosexuality is a sin, can you stay in a denomination that sometimes allows people to hold responsible positions who are homosexual?
Some people have voted with their feet. (And that’s just a few)
I’ll start with me.
I am a strong supporter of gay marriage and gay ordination. I do not feel that homosexuality is a sin, provided that it is exercised (“practiced”) within a two-person long-term committed relationship. I would define marriage as between two people of legal age who truly intend to love each other and share each other’s lives forever. If that happens to include God as part of the relationship, good, but I’m not going to say that non-church marriages aren’t valid.
I grew up with my parents telling me all sorts of things about gay people. How they were all dirty, how they all had sex with multiple partners in bathrooms, that they did illegal drugs, and how most were diseased. I remember one particular conversation with them so vividly that I can tell you that we were riding in the 1974 Ford Gran Torino station wagon southbound on Tenafly Road between Oak Ave. and Ivy Lane in Tenafly, NJ in approximately the year 1980.
Then I got involved in church beyond the local congregation. I was a YAD to Synod in 1985, and subsequently the youth member of Synod Mission Council for 2 more years. I went to the Youth Triennium in 1986. At all of the big events, PLGC had a presence. I bought the “Presbyterians Do It Decently and In Order” T-shirt mainly because it was a cool saying (and I bought it in lavender because pink was too girly), but while I was doing so I met the folks who staffed the booth at Synod. I found some of them and some others at Triennium. I discovered that the stereotype of gay people that my parents professed was not true.
Later, I left the church because of some negative experiences with judgmental people. After that I started working with PLGC as their Presbynet coordinator. About 5-6 years later I left PLGC because I was called homophobic when I dared to disagree with a particular strategy. I’ve seen the ugly from both sides of this particular issue.
I have to note that my personal beliefs on this issue have remained the same for about 20 years. I have read the interpretations of Scripture on the issue from both sides and I find the pro-gay interpretation more compelling and more in line with Jesus’ message of love.
Now the church.
This question really comes down to one big question – can we stay together and hold different beliefs? This is nothing new – if it wasn’t homosexuality it would be something else. In the early 20th century it was all about the virgin birth and other essentials. Before that it was subscriptionism vs. experiential religion. The history of the Presbyterian church in the USA (that’s not a denomination name, it’s a description) is littered with schism and reunions. The schisms come from differences of opinion on what we today see as either no-brainer decisions (like women’s ordination) or nit-picky issues. A review of history shows that the one lasting question is this: Do Presbyterians need to universally subscribe to a well-defined list of doctrine elements, or is there room for variation in belief and practice?
Today the pro-homosexual folks are on the variation side. Conservatives point out that if they are successful that we could someday reach a point where ministers are required to participate in ordinations of gay people just as they are required to participate in ordination of women. That would put the pro-homosexual folks on the subscriptionist side.
Today the anti-gay folks are on the subscriptionist side. That makes sense – the subscriptionist side is usually populated by people who feel most strongly about inerrancy of Scripture (as opposed to new interpretations of Scripture, as we had with slavery and women’s ordination) and more conservative beliefs. However there are still bits of variation desired – witness those who are still complaining about women’s ordination years after it was settled.
I believe that our denomination is divided into 3 groups:
- The right – folks who are traditional and want belief and practice to stay the way that they are today (or earlier).
- The left – folks who believe that we are not seeing the new truths that God is revealing in our day and who feel that we are too strict in our interpretations of Scripture.
- The middle – folks who just want to keep doing the work of the church and who want gradual change.
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The middle is much larger than the other groups – probably bigger than the left and right combined. They are also largely quiet – they are focused on doing the work of God. They see the left and right as distractions who get all the attention and spend all of the energy of the higher-level governing bodies while causing people to turn away from the PC(USA) and church as a whole, and who spend all of the money fighting each other.
One of the things that was talked about a lot at the Moderator Meet and Greet last week in Lawrenceville, NJ was the loss of our young. We lose our youth from the church when they graduate from high school (one person said “immediately after confirmation”) and the conventional wisdom has always been that they’d return when they had kids. That’s not happening. Our denominational average age is about 58 and climbing.
What isn’t being talked about is the effect that our infighting is having on potential members. I know that I took a LONG HARD look at the church when I considered returning about 2 years ago (after almost 20 years outside). I remembered church to be all about control of belief and action by a small group. That’s really what the current fight is about – the control by those who believe in a well-defined set of essential beliefs AND practices of the membership at large (and the expulsion of those who fail to meet the standard – from leadership at a minimum). I’m still wrestling with issues of control and “in-groups” within my congregation. What I do know from talking to friends and co-workers is that Christianity as a whole has a bad reputation – it is increasingly seen as hypocritical and judgmental.
Additionally, there are signs that this question of homosexuality and subscriptionism are just the last gasps of the Modern world. I work with youth, and have written previously about how I see homosexuality being perceived by those youth. I believe that the church of the future will be somewhat different from the church of the present in ways that we’re just starting to understand, and that in that church homosexuality will be a non-issue – accepted by all. It’s just a matter of time, and a matter of the Modernist leaders of today to retire and/or die off. The acceptance of ambiguity and disagreement on little things is coming.
I am increasingly convinced that the fighting must stop. But how?
Two options
We can stop the fighting in two ways.
One option is to agree to disagree. That would require both the left and right to call a truce, and to wait for the Spirit to build a consensus on homosexuality. There’s only one problem – this option would require that there be pockets of inconsistent practice for some time – some churches and presbyteries would ordain gays and other would refuse to. The left is somewhat OK with this (they’ll rail about legalized discrimination in the “anti-gay” presbyteries) but this solution is anathema to the right which requires universal subscription to a set of rules. Again, it really doesn’t matter that the current division is about homosexuality – even if we agreed today that all gays are to be excluded from the church (unlikely) we’d start fighting over something else – maybe the use of collection plates vs. baskets.
The other option is to separate. To a certain degree this is in progress – The Layman maintains a scorecard of congregations leaving. It’s important to note that there are only 55 congregations listed out of something like 10,000 – a rate of less than 1%. The only question is how do you separate? Normally (not that any separation is normal but this is the usual way) we separate by one faction breaking away. We haven’t really tried a graceful separation yet. The middle generally ends up remaining with the “non-leaving” side through inertia. With a non-graceful separation each congregation has to decide whether or not they are upset enough to leave based on the issue of the day. This process gives a lot of power to pastors – they have a ton of influence on their congregations and are often the only source of “what’s going on nationally” for their local membership.
A graceful separation would be harder. That would require the national church (the General Assembly) to determine that there is an issue that we just can’t agree about. Then each congregation would have to vote to decide which side of the issue they fall on. This will in turn cause schisms in some congregations. After the local votes the national makeup of the denomination would have to be rebuilt – some presbyteries would be absorbed into others and some would split down the middle. We’d end up with two denominations. Even so, some congregations and perhaps whole presbyteries would prefer to be union churches – being members of both sides. If we’re going to separate, I think this is the more honest and faithful way.
Either way – separation is painful and debilitating to the denomination and it’s work.
So answer the question, Mark
OK, I will.
I don’t think we can agree to disagree about homosexuality. I believe that the church will continue to decline for another 15-20 years, until Modernism mostly dies out with the baby boomers. I also think that the world is headed for some huge upheavals in the way that we provide energy and food and how we feel about population growth, and that in a world where feeding yourself and others is in question the issue of homosexuality will be seen as an unimportant distraction.
Our religion has evolved over the last 2000 years. We have moved from consensus (what really happened with Jesus? Were you there?) to Authority (the iron will of the Catholic Church) to Intellectual Faith (from the Reformation) to Modernism. We moved from “What is the faith?” to “We’ll tell you what the faith is” to “Let’s figure out what the faith is really about, in minute detail” to “You have to decide what the faith is yourself, but if you want to be part of us you have to match us on X and Y and Z”. The next step is Individual Faith, where each person builds their own faith and the church is a resource for doing the work of faith (including bringing others to it) rather than the owner of faith. That’s scary to Modernists, because it implies a loss of control over others’ faith. That’s brilliant to Postmodernists, because it implies a gain of control over one’s own faith.
But we aren’t there yet. We’re gonna continue to fight until we make ourselves irrelevant. The only question in my mind is whether or not there will be a PC(USA) denomination in 20 years or whether it will have collapsed through an inability to accept each other’s uniqueness. If there isn’t a PC(USA), there will be something else – God always provides.
So if you were going to the General Assembly, what would you do?
I’d do what everybody is going to do anyway – vote their conscience. Look at the trends and listen to the younger folks there who can tell you what the church of the future needs to look like as they understand it today. Fight if you must, compromise if you can, and try to reconcile with your brother (sister) when you grow apart. Have faith that God is still in charge and that these things are happening for a reason, and that He’ll sort it all out at some point out of our control.
Mission Presbytery Overture on Membership Vows
This week, Mission Presbytery passed the following overturn to the 218th General Assembly by 30 votes (out of a few hundred). I post it here because it doesn’t appear online anywhere.
My comments will follow the overture.
Mission Presbytery overtures the 218th General Assembly (2008) to direct the Stated Clerk to send the following proposed amendment to the presbyteries for their affirmative or negative votes:
Shall G-5.000 be amended as follows: insert the following as G-5.0200 and renumber the remaining items in G-5.000. *
G-5.0200 Membership Vows
At the time member-candidates present themselves to the session for reception into membership, whether by profession of faith, transfer of letter, or reaffirmation of faith, the following questions shall be addressed to the member-candidates for their answer as indicated. Sessions may make the determination, on an individual basis, to exempt certain persons from answering these specific questions due to physical or mental disability. In such a case, appropriate alternative questions and their presentation should be devised, still meeting the requirements of G-5.0101a.
Trusting in the gracious mercy of God, do you turn from the ways of sin and renounce
evil and its power in the world?I do.
Who is your Lord and Savior?
Jesus Christ is my Lord and Savior.
Will you be Christ’s faithful disciple, obeying his Word and showing his love?
I will, with God’s help.
Will you be an faithful member of this congregation, share in its worship and ministry through your
prayers and gifts, your study and service, and so fulfill your calling to be a disciple of Jesus Christ?I will, with God’s help.
*Should the assembly send a revised Form of Government to the presbyteries for their positive or negative vote, the vows contained here should be inserted and included in the
appropriate membership section.Rationale:
Chapter XIV, G 14.0000, of the Book of Order lists the constitutional questions prescribed for those being ordained or installed to service in the offices of the church. In contrast, the Book of Order does not presently contain a corresponding set of constitutional questions for those wishing to enter into active church membership.
It is desirable that the Book of Order be amended to include constitutional questions for those seeking active membership since
(1) having common, standardized, questions for use throughout the denomination will emphasize the fact that membership is not solely in the local church, but in the larger, connectional, whole as well;
(2) it will provide a resource of readily accessible, doctrinally sound, and well-constructed questions for use by the local churches;
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(3) it will provide guidance and clarification to member-candidates in the step they are taking as outlined in G-5.0101a (“One becomes an active member of the church through faith in Jesus Christ as Savior and acceptance of his Lordship in all of life.”); and(4) its placement in G-5.000 appropriately emphasizes the promises and responsibilities of membership along with the meaning and privileges of membership.
————————————————————————-
I am opposed to this overture.
Here are the reasons.
1. It is duplicative of baptismal vows.
When I rejoined the Presbyterian Church of Lawrenceville last fall, I re-recited the baptismal vows. That is a common formula for confirmation vows and for adult profession or reaffirmation of faith. It’s also convenient in the case of a membership class that may include people who need to be baptized. These vows are similar but different to the baptismal vows that we used (not different in any substantial way).
2. It is subscriptionist in two ways:
A. It uses specific words. The current Book of Order allows variation in the vows for baptism (W-3.3603).
B. It establishes new requirements for membership:
1. Turning away from sin and renouncing evil
2. Obeying the Word
Currently, only ordained officers are required to make these vows (and others). They are part of the baptism ceremony, but in the case of infant baptism they are only promises made by the parents and not the adult-to-be. You can’t become a member through adult baptism (and profession) today without making those vows, but you can if you were baptized as an infant. The requirement to submit to the Word is completely new – it’s not even part of the baptismal vows. Take a look at the current chapter G-5 and you will not see that vow for membership. (It isn’t in the Directory for Worship either.)
The provided Rationale mentions the requirements for membership, but fails to point out that the vows go beyond the current requirements.
3. The vows are unnecessary.
The session should make this determination before accepting the prospective member. The session is required to sense a profession of faith. Honestly, I believe that these vows would reduce rather than increase the quality of the profession of faith – in my experience confirmands and adult prospective members go much farther than these vows when explaining their faith to the session.
I believe that the bar for membership should be set VERY low. As low as the requirements for taking communion, which are:
The invitation to the Lord’s Supper is extended to all who have been baptized, remembering that access to the Table is not a right conferred upon the worthy, but a privilege given to the undeserving who come in faith, repentance, and love. In preparing to receive Christ in this Sacrament, the believer is to confess sin and brokenness, to seek reconciliation with God and neighbor, and to trust in Jesus Christ for cleansing and renewal. Even one who doubts or whose trust is wavering may come to the Table in order to be assured of God’s love and grace in Christ Jesus. W-2.4011a
Membership should be the beginning of a new phase of commitment to Christ, not a hurdle. Membership is not subscription to beliefs, it’s a public recognition of joining a community.
Would I allow a person who does not subscribe to the overture’s vows to run Sunday School or serve communion? No. But I would allow them to be a member.
Now, if the GA were to adopt these vows I would make the following changes:
1. Move them to the Directory for Worship, probably in the current W-4.2000 area.
2. Make it optional for the vows to be taken before the session or congregation. I feel that they are more appropriate before the congregation, and are a natural replacement for most congregations’ tradition of asking all new members to repeat their baptismal vows when joining a new congregation. Alternately, making them before both would be a compromise. (My brother was sworn in as a police officer the night before the formal ceremony in order to allow him to take his gun home and be dressed in full dress uniform for the ceremony.)
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