Conclusion

Conclusion

To support any proposed change in the doctrine and liturgical practice of Christian marriage an argument needs to be made that is both robust and pluralist. By robust I mean well grounded in scripture, tradition and reason. Arguments from civil rights or justice grounds, or relying on the experience of same-sex couples living lives of faithfulness and love, are not sufficient without theological support, and normative Christian theology, including that of the Anglican tradition, is fundamentally based on scriptural warrant. Scriptural interpretations supporting a new and contested understanding of the purposes and possibilities of marriage cannot be merely negative (such as relativizing Leviticus or Pauline texts on the grounds they are addressing promiscuity or claiming that the ancients had no conception of faithful mutual same sex relationships), or so broad that they do not address the particular issues of sexual ethics (an inclusionary ethical principle based on the admission of Gentile believers in Acts 15 may well include any number of behaviors that no one would seriously argue for). This is why I hope that the scriptural interpretations in favor of same sex marriage I have made in this paper (or better ones) will be incorporated in a position paper from the Diocese of Connecticut, along with arguments made from Acts 15 and other texts that have already been laid out in the “official” Episcopal Church response to the Windsor Commission request to explain our new position regarding ordination and marriage (To Set Our Mind On Christ).

By pluralist I mean that any observer must note that the mind of the church remains deeply divided on this issue, as it has been (and remains) on many issues, such as sacramental theology, church polity or the ordination of women. Those who argue, as I do, for same sex marriage must recognize this as a minority opinion in the greater church and, while advocating for change, be prepared as well for resistance that cannot be merely dismissed as reactionary or homophobic. I would deeply appreciate a greater sense that there may well be more than one valid way of interpreting scripture in the church—along the lines of the schools of Hillel and Shammai in rabbinic Judaism, which sees both as valid interpretations of Torah.

As a branch of the universal Church the Anglican Communion is well positioned for pluralism. Far from bemoaning, we should celebrate the fact that Anglicanism as a branch of Christianity comprehends distinct and even competing schools of thought and practice that are culturally adapted to various local and global contexts as well as representing diverse traditions of interpretation (evangelical, catholic, liberal). Some may be wrongheaded and even heretical, but, as St. Paul long ago recognized, “there have to be factions (haeresis) among you, for only so will it become clear who among you is genuine,” (1 Cor. 11:19). The community-building virtue of “gracious restraint” is and always will be in tension with the prophetic urgency of justice and truth-telling. Again it is well to remember Paul’s advice: “Welcome those who are in weak in faith, but not for the purpose of quarrelling over opinions” (Romans 14:1). As Archbishop Williams put it in his charge to the Windsor Commission: we are called to seek “the highest degree of communion possible given deep theological disagreement.” But the “Windsor process” is one of “reception,” not deception; we are called above all to seek and follow the guidance of the Holy Spirit, the “Spirit of Truth”  (14:17; 16:13). In John’s gospel the Holy Spirit is sometimes called the paraclete (John 14:16, 25; 15:26). The NRSV translates paraclete as “Advocate,” but notes as an alternative meaning, “Helper”.  It is my belief that we are called to the development of an inclusive doctrine of marriage by the leading of the Holy Spirit, Advocate of justice and divine Helper as partner of humanity.

 

 

First submitted to the Standing Committee of the Diocese of Connecticut

November 7, 2008

Revised version, March 23, 2009