P2 - Christianity, Gender and Sexuality Flashcards
(115 cards)
1
Q
Women in the Church in the New Testament
A
women had positions of authority in the Church
In Paul’s letter to the Romans, Paul refers to Phoebe as a ‘deacon and patron of many’ and describes Junia as an apostle
2
Q
Women in the Church - 2-5th centuries
A
Augustine and others saw the world as damned because of the sin of Adam and Eve
in western Roman Empire, Christianity developed a sense of loathing for women’s physical body
women were regarded as - ‘the devil’s gateway’
3
Q
Women in the Church - 5th century
A
women were playing an increasing role in society and Church - led to a number of Churches seeing this as a threat and forbiding the ordination of women as deacons
4
Q
What began after Christian monasticism become established
A
celibacy was offered for women and men
women offered by convents to escape the male-dominated life in society and demands of motherhood
this offered the opportunity of women to study and to rise to positions of great responsibility
5
Q
Women in Church - 16th century (Protestant Reformation)
A
Church and societies was generally dominated by men
women played supplementary roles with many exceptions to that rule
6
Q
Women in the 19th century - belief in equality
A
there was a change in technology and society but it did not automatically lead to the idea that men and women should be treated equallly
generally thought that women were physically weaker than men, so should focus on the home and education of children
7
Q
Women in the 19th century - women’s rights movements
A
saw the start of the movement for women’s rights
Feminist ideas began to spread among educated middle classes, eventually the law changed to take into account the aspirations of women
8
Q
Women in the 19th century - education
A
increase in the education of women
by 1848, Bedford College and Queen’s College in London were established to train women to become teachers
1870 Education Act provided universal primary education for both boys and girls
9
Q
What is Liberal Theology
A
an approach to biblical scholarship and theological thinking that aimed to analyse the Bible and Chrsitian teaching using modern thought informed by reason and science
10
Q
What is Biblical criticism
A
studying the Bible using a range of different approaches to come to a fuller understanding.
Liberal biblical criticism treats the Bible as a text that is subject to analysis just like any other piece of writing
11
Q
Key features of Biblical criticsm (3)
A
- examines the original languages the scripture wrote – to make sure that the translated words reflect the meatning that the authors intended
- looks at the form of each piece of writing (e.g. a letter or liturgical material) in order to find the context in which it should be understood
- examines the background to each passage of scripture – including the commonly held views of the day
12
Q
What is the intention of Biblical criticism
A
to find the truth expressed through the scriptures, without assuming that the translated text is enough
13
Q
Why may literal biblical criticism face challenges?
A
some felt that treating the Bible as an ordinary text that could be analysed this way was wrong
14
Q
What is fundamentalism
A
a movement that started in early 20th century, regarded certain things as fundamental beliefs of Christianity
These ‘five fundamentals’ were:
- bliblical inspiration and the infallibility of scripture
- the virgin birth of Jesus
- the blief that Christ’s death was the atonement for sin
- the bodily resurrection of Jesus
- the historical reality of the miracles of Jesus
15
Q
Fundamentalists vs. Liberals – approaches towards general features of society today
A
Fundamentalists:
- the rules applied in 1st century Palestine should continue to apply today since they were accepted by the early Chrsitians
Liberals:
- features of society today (gender neutrality and acceptance of homosexuality) should be considered
- e.g. Jesus accepted women among his followers and he mixed with those who were social or religious outcasts
16
Q
Biblical passage indicating support for gender equality – Romans 16:1-2
A
Paul introduces a female deacon to the Church
“I commend to you our sister Phoebe, a deacon of the church in Cenchreae. I ask you to recieve her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including me”
17
Q
Biblical passage indicating support for gender equality – Galatians 3:26-28
A
“So in Christ Jesus you are all children of God through faith, for all of you who were baptised into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all in Christ Jesus”
18
Q
Biblical passages against gender equality – Ephesians 5:22-23
A
“Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church…”
19
Q
Biblical passages against gender equality – 1 Corinthians 14:34-35
A
“Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the Church”
20
Q
1 Timothhy 2:8-15
A
“Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropiate for women who profess to worship God
A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one decieved; it was the woman who was decieved and became a sinner. But women will be saved through childbearing – if they continue in faith, love and holiness with propriety.”
21
Q
Original use of 1 Timothy
A
a letter, writen in response to some form of crisis in the Church at Ephesus
since there is only one side of the exchange of letters here, scholars would not know what it was the writer was replying to
clearly, there was something wrong with the Church and the writer is trying to prevent it from further harm
22
Q
1 Timothy context (lift up holy hands without anger or disputing’)
A
the fact that the writer opposes women speaking in Church in Ephesus shows that this was already happening - explains why men were exhorted to ‘lift up holy hands without anger or disputing’
suggests that men have been arguing with the women and the women had been answering back which threatened the power exercied by men over women
23
Q
What are Christian Egalitarians
A
those who believe that men and women should be permitted equal roles in the Church
24
Q
What do Christian Egalitarians believe on gender roles
A
argue that there should be no distinction between men and women when it comes to their roles within the Church.
that also applies between racial and social groups - all are to be equal before Christ and should be treated as such
25
What are Christian Complementarians
those who believe that men and women are equal but different, so their roles in the church are different and should complement one another
26
What do Christian Complementarians believe on gender roles
argue that men and women are of equal importance in the sight of God, but that they have diferent and complementary roles, in marriage, family life, society, and also in the organisation fo the Church
27
What is the catholic view on gender roles
equal but different
roman catholic church believes that philosophy, tradition and the teaching of the church all point towards a complementarian view of the roles of men and women in the church
28
what is natural law
within catholic thinking
natural law suggests that people should live in a way that reflects their inherent nature. If men and women have different natures, it follows that they should take different roles in life. this does not mean that one is more valuable than the other, but that they are different
this follows the complementarian view that men and women compliment one another
29
what is the tradition of the early catholic church and its relationship with women
Pope Gelasius I wrote in 494, opposing women taking part in the celebration fo the Eucharist - clear that some taking on the role that was later reserved exclusively for men
30
What is apostolic succession
the passing on of authority from one generation to the next by the laying on the hands at ordination, going back to the apostles
31
Apostolic succession - the contribution of women to the Church
1. the ordination of women in Early Church was limited to minority sects and was condemned
2. the Church follows Christ himself in choosing only men for his ministry
3. whilst other churches ordain women after the Reformation, this does not follow the historical tradition of the church as a whole
4. Jesus chose only men to be his '12', Jesus showed a high view of women but excludes them from leadership in the Church
32
What point does Inter Insigniores make about biblical criticism
although the Church is founded upon the example and teachings of Jesus as found in the New Testament, it is the Church that decides how those texts should be interpreted
33
what is the priesthood of all believers
the protestant idea that all human beings can have direct communication with God on their own account, without the need for priests
all are equal before God
34
how were women see during the time of the protestant reformation
seen as in need of protection, either within families or by marriage
for protestants, the secular roles of wife and mother were regarded as equal in importance to those of the monastic life
this resulted in no need of a priestly role mediating within the two, so the question of female ordination did not arise
35
views on women today - protestant churches
varying views on the ministry of women
Anglican Church: halfway between the Protestant and Catholic traditions
Church of England: accepts some of the freedom of the biblical interpretation of Protestantism, but with the hierarchical and priestly structure of Roman Catholicism
36
the social and legal status of women today
varies greatly in different parts of the world
UK: illegal to discriminate agains twomen in terms of employment
social restriction career: there are more men than women in senior roles in buisness and industry
political senior roles: prime minister in the UK, deomocratic nominee in 2016 US presidential election, etc.
37
what is the anglican communion
a worldwide group of churches which are self-governing, but all share a measure of common theology with the Chruch of England, and who all pay respect to the Archbishop fo Canterbury
38
who was Florence Tim-Oi
the first ordained female
| ordained in China following the Japanese invasion
39
What was the General Synod's view on the ordination of women in the 1970s
agreed that there were no 'fundamental objections' to women being ordained
1978 - proposed that barriers to the ordination of women should be removed by changes to Chruch law
motion passed by the House of Bishops and the House of Laity, but lost in the House of Clergy
40
why was the ordination of women opposed
argued that the Church of England did not have the authority to overturn the tradition of male-only ordained. ministry int he Apostolic succession
some believe it would damage the relationship between the Church of England and the Roman Catholic Church
41
What was the General Synod's view on the ordination of women in the 1980s
1982, agreed that women could be ordained as deacons
legislation passed in 1985, first ordinations of women deacons took place in 1987
1988, proposal to ordain women to the priesthood recieved
42
Why was the debate about femal bishops different from female priests
bishops are on overseer of a large number of Church congregations, includes the ordination or prisests and the sacrament of confirmation
traditionalists believe that any ordinations or confirmations carried out by a woman would not be valid as they could not be able to continue the tradition of male ordination and consecration going back to apostles
43
Church of England today - women priests and bishops
Church of England as a whole has accepted the ordination of women as priests and consecration of women as bishops, but many individual Christians and congregations including priests and bishops continue to oppose this
44
Opposition to the ordination of women - Bishop of Burnley
2017, Philip North was chosen to be the next Bishop of the diocese of Sheffield (would be responsible for all the parishes and clergy in the Sheffield diocese including women)
he withdrew from his acceptance from the post
45
Opposition to the ordination of women - conservatives
those who take a conservative view and reject the ordination of women have sometimes found themsevles unable to continue to accept the authority of the Church
this led to parishes separating themselves from the Church of England by asking conservatives bishops from other countries to provide oversight
46
What is feminist theology
an approach to biblical scholarship and theological thinking that aims to analyse and challenge biblical interpretation and Christian theology, working from a feminist perspective
47
When did feminist theology begin
began in late 19th century
started challenging the Church in the second half of the 20th century against the background of the women's movement
femininist theology allows women to affirm both their distinctiveness and their rights within society
48
what do feminist theologians generally argue about Christianity
argue that Christianity theology is patriarchal and oppresses women
Christian feminist theologians therefore seek to counter patriarchal structures within the Church, and to emphasise the place and value of women in a gender-inclusive way within the Christian tradition
49
what are the three different strands within feminist theology
1. liberal
2. biblical
3. radical
50
what is the liberal strand of feminist theology
liberal strand presents the patriarchal system as illogical, denying women the fundamental right to equality with men
51
what is the biblical strand of feminist theology
biblical strand looks at the idea of God as loving and caring - qualities associated with women. also points at the importance of women within the accounts of the life and teaching of Jesus
52
what is the radical strand of feminist theology
radical strand that has moved beyond Christianity, which seeks to find ways to speak of God which are true to our present day ways of thinking, which will be gender inclusive
53
who is Daphne Hampson
a post-Christian theologian -- means she's not Christian
54
Why does Hampson hold that Christianity is not true
defines Christianity as a belief that there is something unique about the events surrounding Jesus or Nazareth
since most ideas surrounding Jesus breaks the laws of nature, this idea doesn't make sense
55
Why does Hampson hold that Christianity is not moral
doesn't think people should take responsibility by referring to a revelation in history or God
56
what does irredeemably sexist mean
a term used to describe the view that Christianity is inevitably sexist, so that it is illogical to be both a feminist and a Christian
57
Why does Hampson see Christianity as irredeemably sexist
from looking at the outlook and imagery of a past patriarchal age being brought into the present.
Christianity only looks at males being the norm for humankind while women are seen as 'others'
so Hampson thinks that Christianity is sexist and fascist
58
Who is Rosemary Radford Ruether
a feminist, liberation theologian and a member of the Roman Catholic Church
focuses on the message of Christainity as one of liberation, argues that Christianity is a religious culture that can be re-stated in feminist terms
59
What kind of parallel does Ruether see between Jesus' teaching in the Gospels and feminism today
Social injustice and religious hierarchies at the time of Jeesus were the result of male domination
Jesus is described as siding with the oppressed and outcasts of society, including women, and was critical of oppressive authority, including the use of religioius rules to limit what people do rather than to liberate them
60
what is androgynous
this word means man-woman-like, and refers to the idea that someone or something has both male and female qualities
61
why does Ruether see Jesus as androgynous
sees Jesus exemplifying female traits of healing and caring as well as male traits of power and authority
so in this sense, Jesus embodies both male and female aspects of human nature
62
What does Ruether believe Christianity today embodies/ can embody
Ruether argues that christianity today is in the process of recognising the female qualities as well as the male qualities in God, so that through the work of the Spirit, Christianity can become a religion of emancipation from patriarchy
argues that Christian gospel stories can be interpreted today in the context of women's experience, they can be helpful in developing a feminist culture of emancipation
63
Why does Ruether think that female nature is more Christ-like
Women are more caring, healing and forgiving, qualities that Jesus has and makes him different from other leaders in History
64
Ruether and her view on eco-feminism
women, by their biological nature and their role in childbearing are closer to nature than men
so it is natural to look to women to develop a more pure, ecologically-inspired ethics
nature itself, may be seen as inherently female in the way it works
65
what is celibacy + celibacy in Christian tradition
living life without sexual activity
Christianity traditionally teacches that marriage is a sexual, social and emotional union, so celibacy and marriage are closely related to one another
Christian tradition -- cleibacy is not simply living without sex; it is choosing to live the life of a single person in order to devote oneself completely to God
66
Paul's comment on celibacy
"but if they cannot control themselves, they should marry, for it is better to marry than to burn with passion" (1 Corinthians 7:9)
- claims that since sex outside marriage is a sin, those who cannot control their sexual urges should marry
67
Matthew 19:12 - Jesus' comment on celibacy
"there are those who choose to live like eunuchs for the sake of the kingdom of heaven"
68
celibacy in the early church
assumed that most Christians (and particularly most Christian leaders) would marry
leaders were expected to be married as a sign of their moral responsibility
69
4th century celibacy
monastic tradition grew up, celebrated total devotion of one's life to God -- therefore, celibacy was a higher calling than family life
there was an increasingly negative view of sexuality and women, celibacy grew in importance
70
4th century celibacy -- women
the celibate life of a convent wprovided an intellectual environment in which they could flourish, freed from male domination and domestic responsibilities
71
Catechism of the Catholic Church's view on celibacy
"all the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among amen of faith who live celibate life and who intend to remain celibate 'for the sake of the kingdom of heaven'. Called to consecrate themselves with undivided heart to the Lord and to 'the affairs of the Lord', they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God"
72
Celibacy -- Orthodox Church
priests may be married when they are ordianed but they cannot marry after ordination
bishops may not be married, so bishops are selected from those priests who remain celibate
some Orthodox churches have united with the Roman Catholic Church, here the Orthodox traditions about celibacy are respected
73
Celibacy -- Roman Catholic Church
there was pressure to end the rule of clergy celibacy
there is a severe shortage of people offering themselves for ordination, and many priests leave the ministry in order to marry, so there are not enough priests to care for the worldwide population of Roman Catholics
2017, the Pope said that the church would consider whether married men might be ordained in 'remote communities'
74
Celibacy -- Protestant Evangelical Churches
prefer their clergy to be married with a family following the advice in 1 Timothy 3:1-7
they argue that a celibate man fails to live up to the biblical requirements for a church leader to be the husband of one wife, and to have an orderly family life
75
Marriage - early church
there were only two acceptable life options: celibacy or marriage
at first, they thought that the Kingdom of God would arrive in the near future, and therefore there was no need for families or care for the next generation
76
Marriage - St. Paul
suggests that marriage is something of a concession to those who cannot remain celibate (1 Corinthians 7:9)
But by the time of the letter to Timothy, it is clear that being married and taking care of a family shows that person to be suitable to lead the local Christian congregation
77
Marriage - Catholic church
marriage remained a sacrament, and raising a Christian family a vocation (but it was seen inferior to a celibate life)
78
Marriage - Reformation
balance shifted against celibacy and in favour of marriage
a family seen as God's blessing upon the union of husband and wife
for Protestant reformers, marriage was not a sacrament, but a 'worldly thing... that belongs to the realm of government' (Martin Luther)
79
Marriage - Roman Catholic teaching
focuses on the sacramental nature of marriage: a physical act which causes a profound change to the souls of the people, since two individuals become 'one flesh' in marriage, divorce is not possible
if couple are unhappy, they may live apart, but not allowed to divorce or re-marry
marriages may be annulled if the church authorities have evidence that the marriage was not properly sacramental from the start
80
Marriage - Protestant Churches
do not see marriage as a sacrament, so marriage can be disolved
most protestants see that a end of a marriage shows that the couple has failed to live up to God's high standards for personal life
Many protestant Churches allow the re-marriage of divorcees in church if they have admitted their failures
81
Divorce - Jesus
appears to allow divorce only as a result of marital unfaithfulness (Matthew 5:32)
"But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery."
82
problems with historical christian views of marriage in today's society - nature of relationship today
today, marriage is often seen primarily as a relationship offering satisfaction to the partners who enter into it, rather than as a sacrament whose purpose is to establish a family
83
problems with historical christian views of marriage in today's society - legal registration of marriage
since legal registration of marriages does not now require a religious ceremony, the Christian element in marriage is not needed -- rather it is the legal and financial commitment of a couple that is above the Christian commitment
84
problems with historical christian views of marriage in today's society - divorce
Christian marriage ceremonies states that it is a commitment for life, but the problem lies within those who divorce. if they are legally divorced, are they still regarded as married in the eyes of God?
85
problems with historical christian views of marriage in today's society - same-sex marriages
what about those within the Christian community who have entered into single-sex marriages? if they adopt children, or bring children from an earlier relationship into the home, does that have the same standing as a conventional marriage and family setup?
86
Homosexuality - early years
until European Enlightenment, it was normal for religion to be imposed by the state
therefore, religious belief and practice became matters of personal choice and commitment rather than allowing individual spirituality
87
Homosexuality - 20th century
in the second half of the 20th century, many people wanted to explore thier own sexuality without formal religious systems. this was partly the result of two WWs and also economic and social changes
this shift led to more expressions of individual spirituality and sexuality
88
Homosexuality - Churches pre-1950s
until the end of 1950s, Churches of all denominations regarded homosexuality as a sin
homosexual acts were illegal
Gay men were more likely to be picked up by the police if they met in secret and public exposure in a trial was both humiliating and socially damaging
89
Homosexuality - social and legal changes in the UK
Wolfenden Report in 1957 began a social and legal change in the UK
suggested decriminalising homosexual acts carried out in private between consenting adults
10 years later, this became English and Welsh law through the sexual offences act of 1967
90
Contemporary responses to homosexuality - Christian/ Catholic beliefs, abstaining from same-sex sexual activities
they may argue that the distinction should be made between 'tendencies' and 'acts'
so someone may experience themselves as gay, but may not choose to engage in same sex sexual activities
91
Contemporary responses to homosexuality - celibacy
some may argue that homosexuals should be required to remain celibate
this is to balance the value and caring nature of homosexuals with the traditional view that homosexual activity is a sin
92
Contemporary responses to homosexuality - Catholic Church
homosexual tendencies and feelings are not in themselves sinful, but homosexual acts go against the principle of natural moral law, so are regarded as sins -- conception of children are the 'final aim' of sexual act
93
Contemporary responses to homosexuality - fundamental question
should Christianity remain fixed in its moral principles in order to be true to its origins? or should it develop moral principles in an understanding of Jesus as one who challenged unequal socio-political structures
94
homosexuality - interpretation of biblical texts
most of the problems faced by homosexuals within the Christian Churches stems from biblical texts that appear to condemn homosexual activity
the problem with interpretation is that people interpret the text to their own assumptions and experiences, so it may be biased to hate homosexuality
95
homosexuality - legislation of homosexuality
legislation of homosexuality was followed by the formation of the Lesbian and Gay Christian Movement in the UK in 1961
within the Churches the key theme has been whether or not, and how, to recognise and celebrate diversity and differences
96
homosexuality - LGBTQ+ interpretation of biblical texts
some texts have been interpreted by the LGBT community to illustrate positive aspects of their experience
e.g. the relationship of David and Jonathan, or Ruth and Naomi, or the Song of Songs in the Old Testament
97
Acception of homosexuality - via. old testament passages
the idea of God as creator is recurrent in the Bible -- some see this as an affirmation that God has made homosexuals, bisexuals and transgenders just as they are as God created them
98
Old testament texts that oppose homosexuality (Leviticus 18:22)
"Do not have sexual relations with a man as one does with a woman; that is detestable"
99
Old testament texts that oppose homosexuality (Leviticus 20:13)
"If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads"
100
Summary of Genesis 19: Sodom and Gomorrah
men of Sodon came to Lot's house and demanded Lot to produce men so that they can have sex with them
Lot offers his two virgin daughters instead
Angels then magically cause the men to go blind and Lot escapes with his wife and daughters
Then Lot's daughers are deprived of sex and has sex with Lot (their dad) instead so they can get impregnated by him and continue the family line
101
Sodom and Gomorrah -- what does it say about homosexuality
the story says that the men of Sodom are wicked and threatened homosexual act
this text however doesn't focus on sexual sin
102
Homosexuality -- New Testament passages (1 Corinthians 6:9-10)
"Do not be deceieved: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God"
- all are equally in need of forgiveness
- it isn't clear whether the terms refer to male prostitute or to homosexual men
103
Homosexuality -- Paul's point
Christians should not judge others, since all need forgiveness
104
Transgender issues
the Bible doesn't say anything specifically about transgender people
In first-century Palestine, it would be impossible to live as another gender, so although there is nothing in the Bible which supports transgenders, nothing supports it either
105
Arguments against transgenderism - created by God
if all people are created by God, it could be argued that God, who does not make mistakes, gave transgender people thier body, and so they should be content with the gender God gave them
106
Arguments against transgenderism - homosexuality and transgenderism
some believe that passages relating to homosexuality should also be applied to transgenders
a surgical gender transition doesn't change the sexual nature that a person is born with -- if a transgender female sleeps with a man, it is the same as if two men engage in a homosexual act, therefore is condemned
107
Arguments for transgenderism - creation story
When God created humankind 'in the image of God he created them; male and female'
it can be interpreted to mean that God's nature contains both male and female, so changing genders is merely a case of emphasising one aspect of God's image over another
108
Arguments for transgenderism - Paul's letter to Galations
"there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28)
- Paul seems to say that for Christians, gender identity has no importance, and if that is the case ,changing one's gender is of no significance in terms of salvation
109
Arguments for transgenderism - God created them as a whole
a transgender person could claim that God created them as a whole, with the nature of one gender and the body of another
this gives them the responsibility of choice about how to live their life
110
Arguments for transgenderism - Gospel of Thomas
"Simon Peter said to them: 'Let Mary go away from us, for women are not worthy of life'. Jesus said: 'Look, I will draw her in so as to make her male, so that she too may become a living male spirit, similar to you. (But I say to you): Every woman who makes herself male will enter the kingdom of heaven'" (Gospel of Thomas, Logion 114)
- this seems to suggest that transgender is ok
- but it also seems to suggest that only men can enter the kingdom of heaven
111
Key questions when interpreting transgender bibilical texts
1. do these views reflect the moral and social situation of a particular time and plac,e or do they apply to everyone and for all time?
2. if they reflect the moral and social situation of a particular time and place, who determines what interpretation is approapiate today?
3. if they apply to everyone for all time, how should the church treat LGBT people?
112
Ordaining LGBT - Church of England priesthood
for many years, many of those ordained to the Church of England priesthood were homosexual
the general view was that they could be ordained but would require to remain celibate
113
Ordaining LGBT - Angelican Communion
first openly gay priest consecrated bishop was Gene Robinson in USA 2004
first openly lesbian woman consecrated bishop was Mary Glasspool in LA, USA 2010
However, some Churches in the Anglican Communion continue to forbid the ordination of homosexuals
114
Ordaining LGBT - Church of England
Openly homosexual people may be ordained, provided that they are and intend to remain in a stable relationship and to not engage in homosexual sexual acts
2005, after a long period of discussion and consultation, the General Synod of the Church of England agreed that people in the same-sex civil partnerships could be ordained to priesthood provided that they remain celibate, extended to bishops in 2013
115
Key questions surrounding LGBT ordination
1. does this restriction go against the personal integrity of the person in a loving homosexual relationship who seeks ordination?
2. Is it reasonable for the Church to require a couple in a legal committed relationship not to engage in sexual activity?
