wfn.org | CANADA: BISHOPS AGREE ABOUT STATEMENT ON SEXUALITY

[Audrey Whitefield <a.whitefield@quest.org.uk>]

Title:
Oct. 31, 1997
ANGLICAN COMMUNION NEWS SERVICE
Canon Jim Rosenthal, Director of Communications
Anglican Communion Office
London, England

97.10.5.13]

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CANADA: BISHOPS AGREE ABOUT STATEMENT ON SEXUALITY

(Anglican News Service Canada)  Canada's Anglican bishops, meeting this
week  approved the following statement which updates their 1979
guidelines dealing with the ordination of homosexual persons and
pastoral relationship with the homosexual community. The statement was
drafted by a task force and adopted, with near unanimity, without
change.

Human Sexuality
A Statement by the Anglican Bishops of Canada - 1997
The Background
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.
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.
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.
As well, the Bishops issued a four point pastoral guideline for
themselvesa 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.

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. 
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. 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. 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.
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. 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.
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
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.  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 Charter of Rights and Freedoms. 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 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.  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.  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 recognize 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
We continue to believe that committed same sex relationships  should not
be confused with Holy Matrimony. The house will not authorize 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 recognize 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. 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. As long as such dialogue
continues to be fruitful we believe it should continue. We are not ready
to authorize 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
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
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.