A Response to the "Pastoral Guidelines" and the September 14 Ordination in the Diocese of Toronto

On September 14, 2010, Archbishop Colin Johnson ordained priest in the Diocese of Toronto a woman married (by civil law) to another woman. On November 3, the College of Bishops issued "Pastoral Guidelines" for the formal and liturgical blessing of same gender commitments in the Diocese of Toronto. These actions are problematic both in their content and in their form. The first action contradicts the doctrine, discipline and worship of the church and disregards its marriage canon. The second does one of two things. In one case, it gives the church's formal blessing to a civilly married same-sex couple. In the other, it blesses a sexual relationship that is not a marriage. In either case it departs from the historic teaching of the church and its moral vision, both as to the nature of marriage and as to the role and limits of sex. The bishops have described both actions as pastoral. But in fact they affect the doctrine of the church. The ordination of a person in a same-sex marriage hallows that marriage and names it the ideal, a worthy example for all to follow, properly belonging within the Christian definition of marriage. This is to challenge the marriage canon of the Anglican Church of Canada. This is an act, that is, with concrete legal and doctrinal implications. Likewise, to bless a civil same-sex marriage in a service complete with scripture readings, hymns of the church, and (if the couple wishes) a Eucharist, is to declare this a Christian marriage. There is no distinction between a civil same-sex marriage blessed in a church and a civil heterosexual marriage blessed in a church. To be sure, the guidelines prohibit the exchange of marriage vows and rings; but the couple has already exchanged vows and rings before a magistrate. If the nuptial blessings currently printed in the prayer books cannot be used, what of that? A new blessing can be written. If the couple is not civilly married, then we are blessing sex outside of marriage. Whatever the current social mores regarding sex, this is a formal innovation in the church's ethical teaching and practice. These are not pastoral actions. They strike at the heart of the faith that has been handed on to us, and at the Christian moral vision regarding sex and marriage. Indeed, far from being pastoral, these actions are pastorally irresponsible. They introduce substantial innovations in the teaching and moral practice of the church without adequate preparation for the people of the diocese, without adequate theological rationale, without public defense. Further, they put clergy in an unenviable position. Clergy are bound to be loyal both to the doctrine, discipline and worship of Christ as this Church has received them, and to their bishops. The two are now in conflict. Is this what it means for the bishops, chief pastors, to shepherd the sheep? In all this, it is perhaps the failure of truth that is most damaging. It is not just that the bishops have introduced doctrinal and moral innovations under the guise of "pastoral response." It is also the way they have done it. For the sake of public peace, the bishops have proceeded without synodical debate, without public defense, so quietly - in the case of the ordination - that, though due process was followed, virtually no one except those present at the ordination knew that it was occurring. The bishops in this way have sought to prevent public opposition and have avoided public explanation. Surely actions carried out thus in disregard of the Christian calling to speak the truth in love cannot lead us into the truth. Catherine Sider Hamilton and F. Dean Mercer The Diocese of Toronto