Another Response to Father Harding

Father Wilkins has taken a stab at this already, but he started going places that I reserved for my Latin exams in high school. I also was not at General Convention nor have much to do with the leadership of The Episcopal Church unless you start playing the Kevin Bacon game. Frankly, I was thinking seriously about doing some sort of Twilight Zone parody of Rev. Canon Minns' present situation, but I will leave him to the mercy of his ordinary, whoever that might be at this point.

Nevertheless I assure that is in your interest that I am leaving you. If I do not go, the Advocate will not come, whereas if I go, I will send Him to you. When He comes, He will prove the world wrong about sin, justice and judgment: about sin, because they refuse to believe in Me; about justice, because I go to the Father when I pass from your sight; about judgement, because the prince of this world stands condemned. There is much more that I could say to you, but the burden is too great for you now. However, when the Spirit of truth comes, He will guide you into all the truth; for he will not speak on his own authority, but He will not speak on His own authority, but will speak only what he hears; and he will make known to you what is to come. He will glorify me, for he will take what is mine and make it known to you. John 16:7-14

Then Balak said to Balaam, 'You will not put a curse on them; then at least do not bless them.' He answered, 'Did I not warn you that I must do whatever the LORD tells me?" Numbers 23:25-26.

Father Harding's Epitomes of General Convention 2006

1. God is the author of same-sex attraction by an act of special providence that includes biological and social-psychological secondary causes. Because we know through reports of the spiritual experience of same-sex attracted people that God is the primary author of these experiences, inquiry into the relative contributions of nature and nurture to same-sex attraction is of no significance for the church’s moral teaching or pastoral care.

No, Father Harding. Homosexuality is not a matter of special providence, a particular and virtue-oriented interference in the life of a civilly righteous person or Christian believer, it is clearly common grace in that it rises like the Sun or falls like the rain on the good and evil alike (Matthew 5:45). I.e., by the operation of the natural law, which is still indistinct and unclear to man. But, of course, rain doesn't fall on everyone, especially if they live in the Atacama Desert, and you really can't see much of a sunrise on Quaoar. Common grace is not particular but no means universal. And it's that same common grace which makes you and me heterosexual. But, yes, the operation of the natural law "includes biological and social-psychological secondary causes," whose details still are provisional. As for the inquiry you propose, such an inquiry does matter, for we would not in wickedness suppress the truth (Romans 1:18) and is part of discernment with gay and lesbian persons that is taking place within the Eucharistic community of the Body of Christ as presently constituted in this church, but our present judgment is that nurture is a minimal factor.

2. This recognition of the source of same-sex attraction in the direct intention of God means that the categories of “Gay” and “Lesbian” are part of God’s order of creation in the same way as male and female.

I think that "Gay" and "Lesbian" are primary characteristics, which often have deep relations to other aspects of personhood in the same way "male" and "female" are primary characteristics that have a strong organizing imprint on personhood. But handedness also is a primary characteristic in this way. "Male" and "female" however stand at the pinnacle of primary characteristics, and thus have greater theological significance in that it is recognized explicitly in the Scriptures from the beginning, whereas homosexual orientation is more vaguely discussed.

3. Bisexuality is also created by God as an act of special providence through a combination of biological and social-psychological secondary causes.

See #1

4. It is likewise irrelevant to the church’s moral and pastoral response to this phenomenon to inquire into the relative contributions of nature and nurture in the development of this sexual orientation.

It's not irrelevant, and I will admit that there is a case to make that male bisexuality is extremely rare.

5. The recognition of the source of same-sex desire in the original intention of God for the creation and humanity is a revelation of the Holy Spirit in our time.

You make it sound like this is new,

"They stood outside and prayed as with one mouth, saying, "King of Kings and Lord of lords, who alone possess immortality and inhabit unapproachable light, shed light on the eyes of their minds, because they walk in the darkness of their unknowing; they have exchanged your glory, uncorruptible God, for the likeness of corruptible men and birds and beasts and snakes; and they worship the created rather than you, the creator. Turn them to knowledge of you, that they may know you, the one true God, and your only-begotten Son, our Lord ]esus Christ, who for us and for our salvation suffered and rose from the dead, that he might free us from the bonds of the law and rescue us from the folly of vain idols. Preserve us, God, pure and spotless in the path of your martyrs, walking in your commandments."-- The Passion of SS. Sergius and Bacchus (tr. John Boswell). .

This account makes absolutely no sense unless at least someone at least 1100 years ago (and probably more) had similar thoughts about same-sex desire as I do.

6. The General Conventions of 2003 and 2006 are witnesses to this new revelation of the Holy Spirit.

I believe this whole business began in 1976, before I was born.

7. The Holy Spirit has not yet revealed what amendments in the church’s received sexual ethic will be necessary to accommodate bisexual and transgendered people but we can expect further leading by the Holy Spirit in this regard. In the meantime such persons should be considered fit candidates for Holy Orders.

It's fairly easy how the church can "accomodate" bisexual persons. They are encouraged to remain chaste in celibacy (vowed or otherwise) or may enter into matrimony, fratrimony, or sororimony as they are called. I have not considered transgendered persons seriously, but you are right to point out that this is a less obvious case which will require consideration of Scripture and Tradition, which warn us that self-mutilation is a bar to holiness.

8. Certainty in moral or theological judgments which is based on an authoritative reading of a text whether that is the text of the Bible or any other part of the dogmatic tradition of the church is inherently an example of over-reaching.

The authoritative reading of the Messiah before the coming of the Lord Jesus was as a military leader who would liberate Israel as a civil entity. St. Augustine of Hippo certainly didn't have the authoritative readings on soteriology behind him for most of his life. Or when Cephalus in the Republic cites various authorities on justice, Socrates replies,

"Suppose that a friend when in his right mind has deposited arms with me and he asks for them when he is not in his right mind, ought I to give them back to him? No one would say that I ought or that I should be right in doing so, any more than they would say that I ought always to speak the truth to one who is in his condition. Book I: tr. Benjamin Jowett

The authorities of the Church in the communion of saints saw like we do "through a glass darkly" without knowledge of many things of God and nature. We must consider when we come into new knowledge of these matters or of the tradition generally whether the grounds and reasoning of the authorities are still valid. If they are not, we do them honor by correcting these details of the faith that have come down to us according to the best of our knowledge, for "God is the God of the living and not the dead", and they living in full knowledge may agree with us. But we must be careful to discern whether we actually know anything new or not.

I can assure you that I never intend that anyone's certainty be impugned by having to officiate at a same-sex blessing. And I hope that General Convention probably will conclude that, too. You might cite WO against that idea, but there are increasing worries that "the authoritative readings" on this question actually may be heretical at present knowledge but not according to the knowledge possessed by the authorities. This problem arose at the early Councils, too, so it should be handled under the same principle. The past is orthodox according to their lights until proven otherwise.


9. Contemporary reports of personal spiritual experience by same-sex attracted people and their supporters about the spiritual blessedness of same-sex relationships provide a basis for moral and theological certainty on this question which the scriptures and the traditional teaching of the church cannot by virtue of the nature of the documents provide.

You appear to suggest that experience is being treated as superior to Scripture and "traditional teaching." Let me rephrase, "Contemporary reports of personal spiritual experience by same-sex attracted people and their supporters about the spiritual blessedness of same-sex relationships provide a basis for moral and theological clarity on this question in conversation with scripture and the traditional teaching of the church regarding all matters of faith and morals, not just the isolated questions of homosexual activity.

10. Christians who feel bound by the scriptures should understand that the fact that there are different interpretations of the scriptures which touch on same-sex attraction means that no single interpretation can possibly be authoritative.

Not quite. There are various reasons why the traditionally authoritative reading might not be the veracious one. Thus, some Muslims read the Bible and say the Paraclete is the Prophet Muhammad. That is the authoritative reading for that community but our experience of the Spirit teaches us that He is the Paraclete.

11. Since the scriptures cannot possibly be authoritative on this issue and since self-reported spiritual experience provides the only reliable certainty on the subject, any objections to same-sex blessings on the basis of scripture are irrelevant a priori.

I hope not. That would mean that any Scriptural support of same-sex blessings is irrelevant a priori .

12. Exegetical discussion of specific texts which seem to forbid blessing same-sex erotic behavior can only be for the benefit of quieting the consciences of people who take the bible literally. At the end of the day the inherent uncertainty of the scriptures must give way before the certainty of the personal spiritual experience of the same-sex attracted and their supporters and the felt experience of the presence of the Holy Spirit in two succeeding General Conventions.

All I'm asking for is a complete assessment of Scripture, Tradition, and reason that does not just consider homosexuality as something discussed in a few verses of Scripture or Patristic writings etc. but as something whose existence in nature and lived experience must be considered in the light of the entire divine economy as revealed in the same sources. I don't exegete to soothe anyone's conscience except my own but only to learn the truth.

13. The most meaningful dialogue in which the church can engage is dialogue that allows same-sex attracted people and their supporters to share their perceptions of the ways in which God has blessed individuals and specific Christian communities through covenanted same-sex relationships. Actual argument about scripture or the teaching tradition of the church or the state of the scientific question could never produce any legitimate objections to the new thing the Holy Spirit is doing.

See 12. You also might read the Passion of SS. Sergius and Bacchus as a way of understanding how lived experience can be read in the light of the Holy Scriptures.

14. The experience of people who describe themselves as having been cured or freed from same-sex attraction is irrelevant and the church should not give such people a serious hearing. They either were never really same-sex attracted to begin with or are deluded about their claim to be freed or cured. The personal religious experiences of such people are not of the same quality and reliability as the experiences of the same-sex attracted in the church. These experiences are not to be seen as legitimate experiences of the power of the Holy Spirit in spite of all claims to the contrary. Likewise scientific reporting of the overcoming of same sex attraction is deeply suspect as ideologically tainted and can with confidence be dismissed without a serious reading.

I have given such persons a serious hearing before, though I would have preferred to do so Eucharistically. My provisional opinion is that such deliverance is a case of Special Providence. But I have heard other people on the subject who have repented of seeking such a thing. The last sentence of this epitome is my current reading of the scientific evidence.

15. Same-sex attraction and same-sex relationships should be recommended to our children as entirely equal to and as preferable as marriage between a man and woman. If any young person feels any same-sex attraction it is by God’s express intention and not to act upon it is to dishonor God. To discourage young people to act upon same-sex attraction is to dishonor God’s intention in the creation. The question is not whether young people should act on their same-sex attractions but when and under what circumstances. Young people who are experiencing same-sex attraction can be helped by being mentored by older same-sex attracted adults and the church should be proactive in facilitating these relationships.

As long as the key sentence is, " The question is not whether young people should act on their same-sex attractions but when and under what circumstances.," this is exactly correct.

16. It is wrong for the Episcopal Church to dictate to any other province of the Anglican Church what its policy on same-sex relationships should be.

Yes, it is wrong for TEC to compel another Province's reception of something that was never received entirely by the church catholic. However, TEC is free to encourage other Provinces to promote greater liberty for gay and lesbian persons.

17. It is wrong for any other province of the Anglican Communion to interfere with the leading of the Holy Spirit in this province. What the Holy Spirit demands at any particular time must be determined locally.

Why is all of this so pneumatological? Look at John above. Or "We worship one God in Trinity and Trinity in Unity." Actually, forget that. ++Drexel Gomez is quite free to reprove us with works such as True Union in the Body provided that we can reprove him, too, if we find his arguments to disagree with our reasoning and conclusions. It is wrong for another province to stir up disorder in this province by offering to exercise episcopal authority without permission of the metropolitical authority or promise to foment schism within this province in order to enhance the feelings of sanctity of those in this province. Well, at least at this point in time. The ideal of catholic discernment is you wait a few generations to see if anything changes. If it's of the Holy Spirit, it will die down or reveal how infernal it is by expression of the lust for mastery.

18. What the Holy Spirit is demanding must be determined provincially. Those dioceses which are members of the Episcopal Church and which resist the new teaching cannot legitimately be thought to be led by the Holy Spirit and must be resisted with all the canonical and legal means available.

For the sake of souls of minority conscience and for the sake of God's Holy Name, I am quite willing to do good to those Dioceses and parishes who find this intolerable by an amicable transfer to another Province, such as the West Indies or the Southern Cone, within a canonical framework. See below. However, if there are further attempts to turn parts of TEC into the Twilight Zone and stir up disorder in this province, sterner measures may be necessary.

19. A variety of interpretations of scripture can be tolerated in the church. The canons of the church especially with regard to the territorial integrity of Episcopal jurisdiction allow for no variation in interpretation.

"And they shall see him, even they who pierced him." Let the reader understand. But I admit the Canons are rather vague. However in this case, I expect the orthodox to act according to the authoritative teachings on ecclesiastical polity and order.

20. The proposal of the Archbishop of Canterbury for a new Anglican covenant and for churches to choose constituent or associate status in the communion represents a dire threat to capacity of the church to respond to the leading of the Holy Spirit. It represents the prospect of a quenching of the Spirit.

Possibly. If the covenant establishes particular perikerygmal dogma, it may quench the Spirit. But if it establishes procedures for discernment and mutual accountability, it may be very good indeed.

21. The General Convention of the Episcopal Church has been uniquely privileged to hear from the Holy Spirit in a way that has been denied to the rest of world wide Anglicanism, The Roman Catholic Church, The Orthodox Churches and Protestant Evangelicalism. The Episcopal Church must at all costs maintain its witness to the unique agency of the Holy Spirit in its midst. Those who oppose the new teaching are enemies of the Holy Spirit who are making an idol of the past at the expense of the future to which God is calling us.

First of all, this revelation is not the unique privilege of TEC. If you look hard enough through the rest of the Christian Church, you will notice that the Holy Spirit seems to be opening the Scriptures and Tradition for others as well. Moreover, the Holy Spirit has been working not just at the present but in other times and places in this particular matter. But you are right to say that the majority of opinion is against our doctrinal direction. I will not call anyone an enemy of the Holy Spirit. But I do notice that there are some who falsify the world to strengthen their arguments in this or other matters or make arguments that have relevance to this question but contradict themselves in order to exclude the possibility of approving same-sex unions. It is hard to see how the Spirit of truth can do much for those in love with falsehood.

Until next time, the Holy Brothers pray that thy tents might be fair, thy encampments like long palm groves or aloe trees of the Lord's cultivation, and the Lord like the horns of an ox to direct thee in thy way.