Implications of Adopting the “Affirmation of Welcome” of the RIC Program
“Affirmation of Welcome” Motion
In July of 2002, delegates to the biennial Eastern Synod Assembly of the ELCIC adopted the following resolution1:
That the Eastern Synod in convention 2004 vote on adopting the Lutherans Concerned North America "Reconciling in Christ" statement entitled "The Affirmation of Welcome", and that the Eastern Synod Council encourage learning, education, discussion and dialogue on this issue throughout the synod during the next biennium.
The full text of the “Affirmation of Welcome” reads as follows:
As a community of the people of God, we are called to minister to all people of our world, knowing that the world is often an unloving place. Our world is a place of alienation and brokenness. Christ calls us to reconciliation and wholeness. We are challenged by the Gospel to be agents of healing within our society.
We affirm, with the apostle Paul, that in Christ "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female"(Galatians 3:28). Christ has made us one. We acknowledge this reconciliation extends also to those whose affectional orientation is toward a person of the same gender.
Because gay and lesbian persons are often scorned by society and alienated from the Church, we wish to make known our caring and concern. It is for this purpose that we affirm the following:
o o
o
that gay and lesbian people share with all others the worth that comes from being unique individuals created by God;
that gay and lesbian people are welcome within the membership of this congregation (organization or synod) upon making the same affirmation of faith that all other people make; and
that as members of this congregation (organization or synod), gay and lesbian people are expected and encouraged to share in the sacramental and general life of this congregation (organization or synod).
Who are Lutherans Concerned and what is the Reconciling in Christ (RIC) program? Lutherans Concerned is a support and lobby organization for gay, lesbian, bisexual and trans-gendered (g/l/b/t) people and their families.
The RIC program of Lutherans Concerned2 recognizes Lutheran congregations which welcome homosexual men and women by adopting the “Affirmation of Welcome” or a similar statement that includes the naming of gay and lesbian people as welcome to full participation.
1 See http://www.easternsynod.org/events/assembly/ric.html 2 See http://www.lcna.org/
Will adoption of the “Affirmation of Welcome” identify us as a RIC synod?
The designation “Reconciling in Christ” (RIC) is assigned by Lutherans Concerned as part of the Reconciling in Christ program to congregations and synods that adopt the specific “Affirmation of Welcome” statement listed above. Once the statement of welcome is adopted, the synod would send a signed copy of the “Affirmation of Welcome” to Lutherans Concerned, where it would be reviewed before designating the synod as RIC. The synod would then be added to the list of RIC participants, which would be made available on the Lutherans Concerned web site, distributed to the larger community in gay/lesbian publications and within the church.
What are the stated goals of Lutherans Concerned?
Lutherans Concerned/North America has the simultaneous goals of
• • •
“affirming the God given nature of sexual orientation, proclaiming the good news of Jesus Christ through inclusive worship and promoting positive changes in all expressions of the Lutheran church.”3
By affirming sexual orientation (or all sexual orientations as is indicated in some passages in their brochure) as God-given, Lutherans Concerned are declaring that same- sex attraction is inborn, normal and irreversible. Not only is this something that has not been established as true, the strongest evidence available indicates that these assumptions are false.4 Also it is not clear what is meant by all orientations. Lutherans Concerned represents those who identify themselves as gay, lesbian, bisexual or trans- gendered. As the American Psychiatric Association (APA) is currently considering delisting pedophilia as a mental illness5 and the “man-boy love” movement is gaining political momentum, it is possible that others would lay claim to an “orientation” that is inborn, irreversible and part of the normal spectrum of human behaviour.
The changes referred to in the goals of Lutherans Concerned certainly include a statement and carrying out of welcome within congregations, but also includes actively promoting blessing of same-sex marriages and ordaining openly non-celibate homosexual clergy (which is described further in the next section).
Does the RIC Program extend beyond a simple welcome?
Other than adopting the “Affirmation of Welcome”, there are no compulsory activities required for the synod or congregation. Congregations are encouraged to find ways that will extend a welcome. However, Lutherans Concerned does have suggestions as to how congregations “can expand their ministry of reconciliation and faithfully carry out their
3 from the brochure “Reconciling in Christ” of Lutherans Concerned/North America 4 Strommen, Merton, 2001. The Church and Homosexuality: Searching for a Middle Ground. Kirk House Publishers, Minneapolis, MN. 5 Ames Nicolosi, Linda “Should These Conditions Be Normalized? - American Psychiatric Association Symposium Debates Whether Pedophilia, Gender-Identity Disorder, Sexual Sadism Should Remain Mental Illnesses” http://www.narth.com/docs/symposium.html
2
welcome.” 6 These suggestions clearly extend beyond a simple welcome of homosexual men and women into the church fellowship. In particular:
• Suggestions that imply approval of homosexual practice by the church include: having a visible presence of your church at gay pride events, displaying the rainbow flag or pink triangle at your church and sponsoring learning series which promote the acceptability of homosexual relationships.
• Suggestions that symbolically equate same-sex relationships to marriage include: honouring anniversaries of couples of all sexual orientations in the same way and celebrating ceremonies of blessing for couples of all sexual orientations.
• Suggestions that relate to ordination of openly g/l/b/t clergy include: inviting g/l/b/t clergy from other denominations (Anglican and United) to preach and sponsoring a resolution at your Synod Assembly calling for ordination of openly non-celibate homosexual clergy.
• Suggestions that encourage expanding the RIC network include: supporting the RIC program in your budget, sponsoring a resolution at your Synod Assembly to adopt the “Affirmation of Welcome” statement, identifying potential RIC congregations and mentoring them as they enter into the RIC process.
Included in the suggestions is the statement: “Some RIC congregations have chosen to disassociate themselves from the Boy Scouts since that organization actively excludes participation or leadership by gay scouts or leaders.” They fail to mention the reason why. A lawsuit against the Boy Scouts in 1993 brought to light cases of post-pubescent sexual molestation (between 1971 and 1991) involving thousands of youth and the expulsion of 1800 homosexual volunteers and leaders.7 While Lutherans Concerned does not explicitly recommend that RIC congregations disassociate themselves from the Boy Scouts, they highlight that some congregations have done so, and there is implicit approval in their brochure. Are we to reject those who have a different stance on homosexual issues?
Certainly welcome is an essential part of becoming an RIC congregation, however it is becoming increasingly clear that welcome is meant to be only a beginning. Merton Strommen has addressed the longer-term aspects of the program4:
In May of 1996 the Board of the ELCA’s Division for Outreach voted: "To encourage the staff of the Division for Outreach to engage in dialogue with our lesbian sisters and gay brothers to discuss and explore outreach options to the lesbian and gay communities. The staff will dialogue with groups such as leaders of Lutherans Concerned." (an independent organization designed to promote the gay point of view.)
6 A copy of the brochure “Your Church is Reconciling in Christ. Now What?” can be
found at http://www3.sympatico.ca/rvoss/RIC.html. 7 Strommen, Merton, “Balancing One-Sided Information – Part I” in the Video Series “Homosexuality: Perspectives for the Church” available for order at http://www.churchmoraldebate.com/ .
3
An outcome of the Division's "Gay and Lesbian Hospitality Study" (carried out by a committee representing several divisions and commissions of the Church), was a three-ringed binder notebook entitled, "Congregational Hospitality to Gay and Lesbian People." Published in 1999, the notebook provides information for congregations to become “Reconciling in Christ” congregations. The printed text makes it clear that becoming a welcoming congregation "is not the end product" but rather a "journey or process that could result in conversations about other gay and lesbian issues in the church, such as performing blessing ceremonies and the question of the ordination of gay and lesbian people." The notebook’s bibliography of 28 references reflects a pro-gay stance. Two of these books teach that the Bible is not against homosexuality (Division for Outreach, 1999).
What about the “Caring Conversations” process?
The “Caring Conversations” process is an avenue to understand the lives and hurts of a select group of lesbians and gays. It is not a conversation or a discussion, in the sense that people on both sides of the conversation are allowed to discuss what is on their minds and hearts. In that sense the “caring conversation” must be considered a one-sided conversation.
The gay8 community is diverse and multifaceted. The conversations that the church is encouraging are only with those who are either celibate or in a long-term committed homosexual relationship. These individuals represent a small minority of individuals who identify themselves as homosexual. Absent from the discussion are those who are in committed homosexual relationships but are not sexually faithful, those who are promiscuous, those who experience unwanted feelings of same-sex attraction and those who once considered themselves to be homosexuals but now identify themselves as heterosexual (ie. ex-gays). There is a danger that as a church we are telling homosexuals that the only ones who are welcome are those who are celibate or in a long-term committed relationship.
Also absent from the discussion are challenges faced in the homosexual community: high levels of substance abuse, higher than average suicide rates and levels of domestic violence, and the spectre of AIDS along with other sexually transmitted diseases including fatal infections from anal sex. Many homosexual men and women are dealing with deep pain, both in the present and from the past; many have experienced molestation and difficulties in same-sex relationships. There is a sense in which the church is romanticizing gay life by telling only the part of the story that is likely to be acceptable to its members. In doing so, is failing to equip congregations to engage in the ministry of healing to which we are called.
8 The term ‘gay’ is a political one, referring to homosexual men and women who organize as a group to promote homosexuality as healthy and normal, rather than a descriptor of attraction or behaviour. Not all men and women who consider themselves homosexual in orientation would consider themselves to be gay.
4
Is the RIC Motion divisive?
The idea of the church welcoming those experiencing same-sex attractions is not a divisive issue, or at least should not be. All are welcome to come and hear the message of the Gospel and participate in our fellowship. The church can and should discern the qualifications of those who participate in church leadership.
However, defining our welcome in terms defined by an organization that promotes all sexual orientations as God’s gift, blessing of homosexual relationships and ordination of openly non-celibate homosexual clergy, is divisive. These issues have caused deep division and schism in a number of denominations, the most obvious being the Episcopal Church in the United States9. The ELCA is also facing possible schism, with individual congregations and perhaps entire synods considering leaving the denomination over the vote on same-sex marriages in 2005.10 In the Eastern Synod of the ELCIC, 72 pastors have signed a letter to Eastern Synod Bishop Pryse insisting that the Bishop unilaterally abandon the policies and teaching of the synod and larger Church which calls for the discipline of any pastor who performs a same-sex blessing. As well as objecting to ecclesiastical discipline, the 72 signatories also were clear on where they stood on the matter of same sex blessings and ordination with their statement, “We respectfully hold that it would be appropriate for the ELCIC to undertake a study of matters related to sexuality with a particular view to full inclusion of gay, lesbian, bisexual and transgendered persons in all aspects of the life of the church.” A similar letter was sent by 36 pastors from the British Columbia Synod to British Columbia Synod Bishop Preibisch and National Bishop Schultz. Such an approach is divisive at the very least. It is unfortunate that we are in the process of framing a statement of welcome against such a backdrop.
Apart from the RIC aspect of the motion, it is clear that the goals of elements of the Eastern Synod, including those having leadership positions, teaching in the seminary (four out of the 12 faculty at Waterloo Lutheran Seminary were signatories to the letter to Bishop Pryse) and sponsoring the motion, extend beyond that of a simple welcome by the way the discussion has been framed. To date, the discussion about the “Affirmation of Welcome” has not been about hospitality, loving one’s neighbour or welcoming people into the church. The discussion has revolved around revising our understanding of Scripture so that a clear reading of passages on homosexuality are discredited, recasting the biblical Hebrew understanding of sexuality in a way that allows or encourages homosexual practice as God-given and learning how to convince people to embrace the RIC agenda. The discussion has also included sessions discrediting the ex-gay movement and removing any hope of healing or transformation. Congregations are being encouraged to investigate the issue of welcome by holding “Caring Conversations” in which those attending are not permitted to question the appropriateness of homosexual practice. It is most troubling that in a denomination that once declared “Scripture Alone”, we are now in the process of making decisions on the basis on personal stories
9 See http://www.anglicancommuniondioceses.org/ 10 Benne, Robert, 2003. “Why the ELCA should uphold traditional Christian sexual ethics.” Presented at the Northern Illinois Synod, November 21, Moneta, Ill. http://www.sldrck.org/documents/uphold_sexual_ethics.pdf
5
and an appeal to the emotions. The resource section of the Eastern Synod web site, provided to help congregations study the issue of welcome, is devoid of any material dealing with welcome or hospitality, but is heavily slanted towards revisionist history and theology, much of which has been thoroughly discredited.11 Absent from the discussion are those who adhere to a traditional understanding of Scripture and who promote a healing and transformational approach to all sexual sin (eg. the “Communities of Grace” model).
Would becoming an RIC synod or congregation interfere with our ministry to ex- gays and their families? In general, the pro-gay movement is hostile to ex-gays. Those who have left homosexuality and have spoken about their experiences have been subject to death threats and other forms of abuse. Lutherans Concerned has produced a video entitled “Ex-gay – False Hope?”, in which the life stories of ex-gays are portrayed as lies and reparative therapy is blamed as the cause of suicide among gay teens. The material that this film promotes is prejudiced, highly intolerant, and serves to misinform.
Whether or not an association with Lutherans Concerned invites intolerance and prejudice against ex-gays depends on the willingness of each RIC congregation or synod to embrace the RIC agenda. For example, a few years ago Exodus International was ejected from the premises of the Metropolitan DC Synod Assembly.12 Exodus International is an umbrella group of Christian ministries involved in the healing of homosexuals. Closer to home, the video “Ex-gays – False Hope?” was shown at a Lutherans Concerned/ Kitchener Waterloo Conference Event at Mount Zion Lutheran Church in Waterloo and at Augsburg Lutheran Church in Brampton in April 2003. In promoting the video, we are accepting the stance that the stories of ex-gays are lies without listening to their stories and we are predisposing those who attended the video to listen to any ex-gay person with suspicion.
The voices of ex-gays and their families are noticeably lacking in our discussion of homosexuality within the Eastern Synod and also in the wider context of the ELCIC. According to Robert Benne, information about the effectiveness of reparative therapy has been strongly suppressed in the ELCA.12 With such therapy, also available through the ministries of a number of Christian groups, approximately a third of homosexuals experience a change in orientation to heterosexuality, a third experience change in the degree of same-sex attraction without a change in orientation, and a third experience no change in orientation but report benefits in the process. These results directly challenge the first goal of Lutherans Concerned: “to affirm the God given nature of sexual orientation” (ie. that orientation is inborn and unchangeable). Those who claim that there is no evidence that homosexuals can change in their orientation must ignore or discount a
11 For an in-depth treatment of the subject, the reader is referred to “The Bible and Homosexual Practice – Texts and Hermeneutics” by Robert Gagnon (Nashville: Abington Press, 2001). Robert Gagnon is an expert on ancient Near-Eastern sexual practices and the Pauline letters. See http://www.robgagnon.net/ . 12 Benne, Robert, 2003. “Why the ELCA should uphold traditional Christian sexual ethics.” Presented at the Northern Illinois Synod, November 21, Moneta, Ill. http://www.sldrck.org/documents/uphold_sexual_ethics.pdf
6
whole body of scientific research. More than 83 studies have concluded that homosexual orientation can be changed13.
Yes, aligning ourselves with Lutherans Concerned will hinder any ministry to ex-gays if we embrace their position with regard to ex-gays and continue to be blind to their presence among us and deaf to their stories.
Would becoming an RIC synod or congregation hinder our ability to minister to those struggling with same-sex attraction or families that have been broken by spouses leaving to pursue a homosexual life? There is a large, but hidden group among those experiencing same-sex attractions, who struggle with these unwanted feelings. Some seek and find help. Others have been convinced that change is not possible or are not aware that help is available. Some of these people are married with children and feel that they will lose everything that is important to them if they pursue homosexual relationships. As the church pursues the path of legitimizing homosexual relationships, it will be increasingly difficult to minister to these people. If we declare same-sex attractions to be God’s gift, we can not at the same time engage in a ministry of transformation to those who desire change. There is a deep need for Christian men and women who will offer deep friendship, love and support to those who are in the process of change, as it is an essential part of receiving the same- sex affirmation that is so deeply needed, without meeting that need sexually.
There are also ex-wives, ex-husbands and families of those who have left their families to pursue homosexual relationships, who have experienced deep pain in the process. They face the same issues as those whose families are broken through adultery, with the added dimension of shame due to the nature of the leaving. Many feel rejected not only as a person, but also as a woman or a man. They simply cannot accept same-sex attraction as God’s gift. The church’s current direction towards legitimizing homo-erotic behaviour, blessing of same-sex marriages and ordaining openly non-celibate homosexual clergy, will make it nearly impossible to minister to this group of people. They have a deep need for the ministry of the church: forgiveness, being part of a loving community and developing a trusting relationship with God. We cannot abandon them.
Would changing the motion to remove the RIC association make the “Affirmation of Welcome” statement acceptable? The direction that the Eastern Synod has pursued is clearly consistent with the goals of Lutherans Concerned, regardless of whether or not the adoption of a welcoming statement (specific to homosexual men and women) is connected to the RIC program. The current policy of one-sided “discussion” undermines Scriptural authority and understanding and excludes the voices of ex-gays and those who affirm the transformational power of the gospel. Indeed, if this doctrine continues, perhaps in a sense it does not matter which statement of welcome is adopted, or if one is adopted at all.
13 Throckmorton, Warren, 1998. “Attempts to modify sexual orientation: A review of outcome literature and ethical issues.” The Journal of Mental Health Counseling, vol. 20, pp. 283-304.
7
How can we enter into a ministry of reconciliation?
The primary reconciliation that Christ enabled was reconciliation between God and a fallen humanity. Proper reconciliation between people takes place in that context. In the Christian church, the process of reconciliation involves repentance, confession, and forgiveness. The New Testament pattern is for the person who has been grieved to approach the one who has caused offence and to expose the sin with gentleness and humility. If confession and forgiveness do not follow, the issue is to be brought before a group of elders, and then to the wider church if needed.
There are homosexual men and women who have felt rejected or have been hurt by people in the church. Clearly the expectation of humble and gentle correction on the part of the one hurt is a most difficult one, particularly when the rejection is subtle or the hurt is deep. Healing (for both parties) is most effective when the process of reconciliation is pursued on an individual level; however, this model for reconciliation and the humility and gentleness of spirit needed for it, have been essentially lost in the Lutheran church. An apology by the church to individuals on behalf of those who have caused offence is a distant second-best but needed first step.
It is important to note that many others have experienced rejection and hurt in the Lutheran church. The most obvious group is those who have experienced divorce; others include those who are poor, alcoholics or those struggling with mental illness. We have often failed to welcome “the stranger at the gate”. These others must also be included as we enter in a ministry of reconciliation.
The next step is to truly welcome those who have felt outside the community of faith. There are churches with welcoming statements that do not have a heart for hospitality and welcome. Welcome and care stem from a love for God and neighbour, and a poverty of spirit, recognizing the need for God’s mercy and grace. As with the apology, a statement of welcome issued by the church is a distant second-best to changed and loving hearts.
Also, a welcoming statement directed at a single group of people misses the mark because it excludes others by implication. There are many who have felt rejection or have not found a place within our faith communities. A broad-based welcome is more appropriate. An example is: “We welcome all persons to encounter the restorative and healing power of the Gospel. As a community of faith we promote a ministry of forgiveness, healing and wholeness through Jesus Christ.”
Is there an alternative approach to welcome that does not affirm homoerotic behaviour as God-given? Affirming same-sex intercourse is not loving, regardless how well-meaning the intent. Quietly accepting other sexual sins such as adultery, incest, promiscuity and addiction to pornography is a disservice to those who need both the motivation to break free and loving support as they enter into that process.
An alternative model for the church has been proposed by the Confessional Lutheran Fellowship (now part of Solid Ground) and is called “Communities of Grace”. Their
8
goal is to help Lutheran congregations, organizations and fellowships to answer the inclusive call of the gospel by welcoming those who struggle with sexual sin, and helping them to find healing in Jesus Christ by the power of the Holy Spirit. Their focus encompasses those who struggle with same-sex attractions as well as those who struggle with other sexual sins. The intention is to provide a worship community that is loving and welcoming to all who struggle with sexual sin. They provide access to ministries of healing and transformation and to education and information. There is a commitment to seeing the person who struggles, and loving him or her without condoning sin. More details are available at: http://www.solid-ground.ca/h-grace/index.html .
Where do we go from here?
Our first step is to apologize as a church body to those who have been hurt or rejected by individuals or by the Church as a whole. This apology should explicitly mention homosexual men and women but should not be limited to them. We must ground this apology in a commitment to welcome and care for those God brings into our faith communities.
Secondly, the church must apologize to homosexual men and women who have experienced transformation and healing, for promoting intolerance and prejudice against them and also for denying them a voice as we seek to address the issues related to homosexuality in the church. We must ground this apology in action – by inviting ex- gays to speak to us at conferences and by including them in discussions within our congregations.
There is an opportunity within the church to address the broader issue of sexual sin. The Lutheran Church should investigate the “Communities of Grace” model as it answers its call to include and to bring about healing.
The current welcoming statement ties us to Lutherans Concerned whose purpose extends far beyond a welcome. If our purpose is simply to welcome homosexual men and women into our church, we must welcome them along with others who have been rejected in some way, with a statement that is simple and direct. The church does not have to change its current teaching on sexuality to do this. If our purpose is to pursue the other objectives of Lutherans Concerned – to affirm all sexual orientations as a God-given gift, to approve same-sex blessings/marriages and to ordain non-celibate homosexual clergy, we should make that clear to the people of the church so that they may make an informed decision.
The current events sponsored by the Eastern Synod to investigate the issues pertaining to homosexuality are one-sided and offer no opportunity for discussion or other points of view, leaving many people attending these events feeling grieved and isolated. In particular, there have been no synod-sponsored discussions of the traditional theological approach to Scripture or of transformational ministry. The church must provide room for other voices in the discussion. In a world where the Anglican Church is in the process of breaking apart, where there is the possibility of schism in the ELCA over the vote on
9
same-sex blessings in 2005, and our National Bishop Ray Shultz14 is saying “the same can happen to us”, the perception that “we have no voice” is no longer a long step away from the idea that “we have no place.”
Kira Onysko, February 2004
14 Shultz, Ray “Nobody has a corner on Righteousness”, Canada Lutheran, December 2003
10
