Exploring Anglican Perspectives on Ordaining Queer Individuals

Yesterday, out of interest, I attended a vocations event hosted by the Diocese of Melbourne, where The Rt Revd Kate Prowd, Bishop of Melbourne, was in attendance. During the Q&A session, I gathered the courage to inquire about the diocese's position on ordaining queer individuals of faith in training.

Bishop Prowd did not provide a direct answer, possibly because it's a sensitive topic. However, she did mention that there was a gay couple who got married after their ordination within the diocese. There was no real dialogue on the matter other than directing me to the National Code of Conduct for clergy and church workers, known as Faithfulness in Service. In this code, section 7 upholds the Anglican Church's stance advocating for "chastity in singleness and faithfulness in marriage." While acknowledging sexuality as a divine gift intrinsic to human nature, the code stresses the responsibility of clergy and church workers to uphold these standards.

Needless to say, I find it disheartening that the Anglican Church persists in upholding such exclusionary guidelines without broader inclusivity for queer folk, or hold any real conversation of substance on this matter. Bishop Prowd clarified that ordaining a queer person wouldn't be problematic if they remained chaste and or were in a civil partnership rather than a marriage, adhering to the Anglican Church's view that only marriages between a man and a woman are sanctified or holy.  

As someone in a same-sex relationship, this was disheartening to hear, however not unexpected. Although some folk hinted at potential changes under a new Archbishop next year, I struggle to reconcile this position. My own understanding of sexual ethics values the beauty of connection in monogamous relationships as a means to foster healing and intimacy, aligning with the belief that sexuality is indeed a sacred gift. The biblical account of David's lament for Jonathan deeply resonates with me ("Your love to me was wonderful, surpassing the love of women" - 1 Samuel 18:1-6 & 2 Samuel 1:26), illustrating one of many Scriptures that affirm same-sex couples are blessed by God.

Another speaker highlighted historical challenges women faced in ministry and their creative efforts to establish "other ministries" for themselves despite obstacles. While I appreciate these historical contexts, they don't justify the situation. I think comments like that only underscore the historical injustice of the barriers women faced in ordination, ultimately revealing them to be unfounded. However, it also highlights the ongoing challenges and discrimination faced by queer individuals seeking ordination, illustrating the persistence of systemic obstacles within the Anglican church.

Article XXXII of the 39 Articles affirms that priests, bishops, and deacons are not required to abstain from marriage, indicating that marriage is permissible and aligns with scripture without being fully endorsed as sacramental like Baptism and the Eucharist. For queer individuals, whether in relationships or marriages, celibacy is not a prerequisite for participating in Baptism or the Eucharist. Thus, while marriage is respected within the Anglican Church, it is not considered one of the primary sacraments on par with Baptism and the Eucharist and holds a lesser role. The passage in 1 Corinthians 12:12-26 emphasizes the unity of the Christian community, highlighting that all members, regardless of sexual orientation or relationship status, are essential parts of the unified body of Christ. 

This theological framework invites ongoing reflection and dialogue within the Church regarding the interpretation and application of these principles in contemporary contexts. It suggests a need for thoughtful consideration of how to uphold both the traditional teachings on marriage and the evolving understanding of inclusivity and diversity within the faith community. For true grace is only transformative when it embraces and affirms love, regardless of sexual orientation or gender identity.

It challenges me to consider how anyone can authentically be themselves if they must suppress any aspect of who they are? From my perspective, today's discussions seemed to lean towards inclusion by assimilating what's considered abnormal into the norm, rather than embracing diversity and change. Reflecting on the blessings in the Anglican Book of Common Prayer for marriage, traditionally reserved for unions between men and women, I question what this means for affirming queer individuals and their marriages?

Moving forward, how can the church progress without creating room to affirm queer individuals? How can any queer person, in good conscience, refrain from speaking out and advocating for issues surrounding marriage and ordination? As the Bishop emphasized, while the church does not seek to pry into the private lives of its deacons and priests, the guidelines of Faithfulness in Service regarding same-sex relationships (limiting to civil partnerships, not marriage for queer folk) and celibacy remain intact. Essentially, what she's conveying is akin to a "don't ask, don't tell" policy being upheld. 

After that conversation, I quickly tuned into the room's vibes, catching sight of folks wrestling with the topic and cheerleaders for change.  It's evident that those at the forefront of the progressive side require leadership. Could this be the moment to boldly unite and voice our convictions? Maybe we can draw inspiration from the women ordained in 1992, who courageously challenged norms and expectations.

After hearing from one of the ordained chaplains and speakers, I began to ponder: What does this mean for the 3,600 students in Anglican schools such as Caulfield Grammar? Drawing on my research and data from Rainbow Health Australia and the National Secondary Students and Sexual Health survey, studies suggest that 3-4% of the population identifies as LGBTIQ+. While this figure doesn't specifically address questioning students, it does highlight a notable segment of the population exploring sexuality beyond heterosexual identification.

Based on this data, up to 144 students and possibly more in schools like Caulfield Grammar could be questioning their faith, sexuality, or gender identity. What does this mean for the students future if queer individuals aren't affirmed by the church? Will these kids have to confide in people who lack understanding of their experiences? How can we provide delicate guidance and sacred shepherding without empathy and perspective? What hope is there for these young people if their identities or relationships aren't validated? Haven't we learned from history the consequences of suppressing this?

I've shared this quote several times this week, and it encapsulates my thoughts on numerous aspects within the church: "Christianity has died many times and risen again; for it had a God who knew the way out of the grave," as noted by theologian G.K. Chesterton. May we pray that these communities constantly rejuvenate themselves, embracing a more revolutionary and transformative manifestation of Jesus's love and inclusivity.

Friends, at this juncture, if you are part of the Anglican communion, I encourage you to reject any narrative implying inadequacy in yourselves or your relationships, and instead, meditate on Psalm 139:14: "I praise you because I am fearfully and wonderfully made." This verse reminds us to appreciate the uniqueness and divine nature of our being. Let us pray for progress now and to nurture God's garden to thrive even more vibrantly. If the church could move beyond the complexities of this issue, it could redirect its focus toward more constructive pursuits. Amen.

If any part of this article is triggering for you and you need help, please visit our counselling page or contact QLife for support on 1800 184 527. Take care of yourself—it's important.

If you're feeling down after reading this post, click here to find some cheer and enjoy a cartoon by David Hayward that captures its irony.

Photo Supplied: 'Love Wins - Tristan & Shane St Reynolds'

Editors Note 18/07/2024: To clarify a point from the story: The term "chaste" in this context aligns closely with "celibate," as same-sex partnerships are currently viewed as equivalent to singleness under Anglican Church doctrine in 'Faithfulness in Service'.