Sectarianism

• “The only good one is a dead one!”
• “ You can’t trust them!”
• “ Give them an inch and they will take a mile!”

Hearing comments like this are shocking to some and daily bread to others. In the context in which they are spoken they are blatantly sectarian comments expressive of openly sectarian attitudes.Is it surprising that in 1987 at an Irish Inter-Church meeting Archbishop Robin Eames and the then Roman Catholic Archbishop of Armagh, the late Cardional Tomas O’Fiach, suggested that the Churches “needed to examine closely the lethal toxin of sectarianism which at times seems almost to have overwhelmed us?” Sectarianism has been and still is like a cancer in Irish society. In recent years many Christians have engaged in serious and sometimes painful reflection with a view to personal and social surgery and the ultimate removal of the sectarian tumour.

Our own Church initiated a scoping study report on Dealing Positively With Difference In The Church Of Ireland. It represents major research on the subject of sectarianism. Dr. Gareth Higgins and his team are to be congratulated on the efficiency and extent of their significant work. The Report begins, “This is a substantial study of attitudes toward, experiences of, and needs regarding dealing positively with sectarianism and difference in the Church of Ireland. It is one of the most comprehensive pieces of research yet attempted into one church or denomination in Ireland.”

I trust that members of Synod have taken some time to read this document and I hope you have been both informed and disturbed as you have read it. It is not comfortable reading. It is comprehensive in its scope covering differences between North and South, ethnic differences, political differences, theological differences, gender differences and a host of other areas relevant to its theme.

As we consider the report and re-assess our own attitudes words and actions I suggest that two vitally important factors are kept in mind.

1. What we mean by sectarianism and…
2. What we do not mean by sectarianism

1. What sectarianism means.

The Report defines sectarianism in the following way.

“ Sectarianism is a system of attitudes, beliefs and structures

• at personal, communal, and institutional levels
• which always involves religion and typically involves a negative mixing of religion and politics, which arises as a distorted expression of positive, human needs especially for belonging, identity, and the free expression of difference …
• and is expressed in destructive patterns of relating:
  • Hardening the boundaries between groups
  • Overlooking others
  • Belittling, dehumanising, or demonising others
  • Justifying or collaborating in the domination of others
  • Physically or verbally intimidating or attacking others.”

This definition attempts to say what sectarianism is and what its consequences are. It typically involves a mixture of religion and politics. It consistently leads to the downgrading of the perceived value of another person because of his or her religious beliefs and/or political affiliation. It constantly feeds attitudes of suspicion and acts of hatred. It can be expressed in-your-face or behind doors, even church doors! It can be blatant or sophisticated, barefaced or subtle. It poisons relationships, hurts other people and has motivated the pulling of a trigger in the death of another. However it is not confined to acts of violence. It can be expressed through articulate reasoning or in irrational passion. It can be heard on the football terraces and in popular tribal songs. It can be experienced in a pub or a prayer meeting. It is not the exclusive ownership of one section of society. It can be found at all levels of society. You can hear it, feel it and see it. It is everything that the Chrisitan Gospel is not.

Sectarianism is the total opposite of what Jesus call us to do...Love God and love your neighbour. There are no get-out-clauses on grounds of political views, religious traditions or gender orientation. We are called to imitate Christ and love, as He loves.

Sectarianism can be expressed in words, attitudes actions or behaviour. For Christians. submission to the Lordship of Christ covers all of these areas and indeed every area of our lives. We are called to live a different and distinctive way. That is why it is important to understand what sectarianism does not mean.

2. What Sectarianism does not mean.

It does not mean that differences cannot exist. It does not mean that differences don’t matter. It does not mean that orthodox doctrinal beliefs must be rejected. Yes, being a Christian is to be committed to the elimination of unloving attitudes, the deletion of untruthful words and the removal of uncaring unChristlike actions. But being anti-sectarian does not mean sacrificing all sincerely held views, beliefs and convictions. A Gospel imperative is to deal positively respectfully and compassionately with difference and at the same time to recognize that there is a faith once delivered to the saints, which cannot change or be changed.

This Report is a step along the way of encouraging us to deal positively with difference in the Church of Ireland. It is only a small part of the journey and we have a long distance to travel. It is important to note that dealing positively with difference is not synonomous with an undiscerning acceptance of diverging viewpoints. This needs to be clearly understood. Three points need to be made.

1. There are degrees of difference.
2. Some expressions of diversity in the Body of Christ lead to the enrichment of the whole Body of Christ. Conversely some expressions of diversity can lead to painful division because they go beyond the God-given parameters of orthodoxy. This disturbing scenario has surfaced at different points in the history of the Church. An overstretching of a valid truth can become a heresy.
3. Some differences relate to supplemental issues. Other differences relate to fundamental issues. How we approach diversity on peripheral issues will be different to how we approach diversity on core issues.

In the New Testament the approach to issues relating to customs and culture, peripheral issues, was quite different to the approach to matters of credal belief. St. Paul’s conclusion on the eating of food sacrificed to idols was

“ Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food.”

By contrast when the apostles were asked not to teach in the name of Jesus Christ they replied, “We must obey God rather than men.” There are differences, which are Lordship-of-Christ issues, and in these instances obedience of God’s word overrides and supercedes all other cultural constraints or social developments. There are times when to disagree with others is not an expression of sectarianism but rather an expression of obedience and faithfulness to Christ. Such faithfulness to God’s revealed and finally authoritative word is a mark of our Anglican tradition. Reason and tradition are subject to Scripture. In 1958 the Bishops at Lambeth clarified that “the Church stands under the Scriptures before it understands them.”

Christ our Model

In Christ we always find the perfect balance and model of how we are to live and behave. He was ruthless in His commitment to His Father’s will. He was radical in His application of truth. He was gracious and compassionate in His dealings with hurting struggling people. He was strong on truth and grace. His love had and has the bones and muscles of truth. His love cannot be separated from keeping His commandments. His love shines as a rainbow of grace. He reaches out to all and He welcomes all. His call is to live distinctively and, as we have often said, it is a call to live in holiness and righteousness all our days. The Bishops at Lambeth 1998 have described for us what it means to live a distinctive Christian lifestyle in the area of sexuality.

The Anglican Communion

This week our Anglican Primates have been meeting to discuss the present crisis in the Anglican Communion. The context has been the election and subsequent ratification of a Bishop who is in an openly homosexual relationship with his male partner. Some see such an appointment as a rights issue. Others see it not as rights but as what is right and that this kind of relationship is wrong. It is clear that such an appointment is not in line with the expressed mind of the Bishops at Lambeth Conference 1998. The Lambeth Resolution 1.10 is an endorsement of the traditional biblical understanding of sexuality and a firm commitment to engage in a process of listening to those of differing viewpoints.

Bishops’ Pastoral Letter

Last year I referred in my Synod address to the present position of the Church of Ireland on this matter. It is totally in line with the Lambeth Resolution. The Pastoral Letter from the Bishops recognizes that there is a present position and also recognizes that there are those who would wish it to be changed. The Pastoral Letter affirms that Scripture is central and authoritative. It encourages us to listen to Scripture and to each other. It rightly expresses that our primary identity is not discovered in our sexual orientation but in our being made in God’s image. It discourages harsh attitudes to people and encourages a process of biblical reflection and careful listening. It recognizes the seriousness and divisiveness of the issue. We are encouraged to listen carefully and humbly to the voice of Scripture and to each other. I trust that we determine to be wise in how we approach discussion and interaction. I make a plea that we are careful in our use of language.

Caricatures

It is not helpful when conservatives, evangelicals and traditionalists are portrayed as Victorian, narrow, and homophobic. I am profoundly thankful to God for my evangelical formation and tradition and my experience is certainly not that of the caricature. Equally it is not helpful when those with genuine searching questions are portrayed as woolly, intolerant, and disregarding Scripture. In many instances both caricatures are untrue. Sometimes they are valid. As I have listened to others I have discovered radiant sincerity and reasoned convictions. Therefore I make a plea, which is very much an objective of the Bishops’ Pastoral Letter. Whatever our understanding of Scripture…No bullying. No distortions. No untruths…check out facts. No dehumanising of people. No rejection of people who are made in the image of God. No emotive terms like branding as homophobic anyone who out of profoundly held biblical and traditional convictions holds what has been the traditional viewpoint and which still is, in not just the Anglican Communion but also the worldwide church. And when we get it wrong in our words and attitudes let’s be big enough to apologize!

A Real Challenge

The real challenge in the Church comes when the differences relate, not to peripheral but to core issues. At what point is a sincerely held conviction superceded by revealed truth? Is a point sometimes reached when rather than agreeing to disagree a sad division becomes inevitable? In other words, the issue becomes “we must obey God rather than men.” This present debate and crisis in the Anglican Communion is one such example of this scenario. This is the reason why the Primates have had a special meeting this week. It is not primarily a sexuality issue but one which relates to our understanding of authority, Scripture, revelation, family life, marriage, lifestyle, morality, the basis of our understanding of right and wrong, the nature of sin, the character of ordained leadership, and at heart what it means to own Jesus Christ as Lord. This is why the actions of ECUSA have stretched to its very limit the preservation of the present expression of union within the Anglican Communion. Indeed many believe that we have been stretched beyond God-given limits.

A core issue has been re-interpreted in a way that is against the traditional understanding and which is also against the position of the majority of the Church worldwide, Anglican, Orthodox, Roman Catholic and Reformed. One part of the Anglican Communion has intentionally gone against the rest of the Communion knowing that the implications are and will be pain, division and realignment. There is a deep sadness amongst all who value orthodoxy and unity. It causes me profound pain to say this but I believe that we are at a watershed. The Anglican Communion that I know and love and that we all know and love may never be the same again. Is this not a defining moment when for the sake of the Gospel, the Kingdom and the unity of the Church those who now describe as a gift what has for centuries been understood as sin, namely homosexual practice, would downgrade constitutional rights and prioritize the revealed mind of God, as traditionally understood? In the present circumstances such a course of action would demonstrate more than anything else that we value the prize of unity in the family, union within the Communion and a spirit of faithfulness to the Gospel within the worldwide Church of God.

What is the moral base for our beliefs and behaviour?

The biblical and moral base for our approach to sectarianism, sexuality and all other issues is God’s revealed will. Our approach to sectarianism flows from the twofold base of Christ’s call to love God and love our neighbour. Our approach to sexuality is the same. Anglicanism was birthed in a hierarchical culture which was predictable, relatively stable, and in which significant change took decades. In the new lifestyles and fashions of the 21st Century MTV culture someone of celebrity status can influence worldwide changes within days for many and substantial profits within weeks for a few.

Our Book of Common Prayer can only be understood within the essentially fixed morality of a Roman Catholic dominated European culture and an emerging reformed and reforming church. This is the paradigm in which Anglicanism came to life. What a contrast to our pluralist secular consumer driven society where profit matters more than principle, where spin assumes greater importance than substance, and where morality is fluid, personally defined and can be the justification of all kinds of behaviour. The Creed of our generation is “If I want to do it I will. If it feels good it’s O.K.!” In the minds of many a God based morality is no longer relevant. The consequence of a deficit of moral oxygen leads to a moral collapse. Immoral mayhem inevitably follows a moral vacuum. Examples abound…the new term “roasting” in relation to famous footballers engaged in group sex, the dramatic rise in sexually transmitted diseases in the United Kingdom and Ireland, the alarming statistics relating to underage drinking and teenage drunkenness, violence against the elderly, the unsocial behaviour of the yob culture. At the highest levels of government, action has been taken to reverse the trends and plot a different course. Whether we agree with the Governments’ actions or not our politicians are to be commended in their attempts to deal with these disturbing and damaging social trends.

In the Church we are called by Christ to model a different way, His way. How we do that is one of the greatest challenges to the Church today. The Church of Ireland’s Report on Sectarianism is one attempt at helping us in this adventure of faith. It is an important contribution towards a healthier Church and a better society. Now action is needed!