DEFENDING THE PLAIN MEANING OF THE
SEXUALITY MANDATE IN G-6.0106b OF THE BOOK OF ORDER
Remarks prepared by
Robert Gagnon, Elder Commissioner from Pittsburgh Presbytery, for
presenting the Minority Report on 04-02 (“On Confirming the Requirements
in G-6.0106b of ‘Fidelity’ and ‘Chastity’”) before the 217th
General Assembly on Wednesday, June 21, 2006, recommending the following
authoritative interpretation of G-6.0106b (amended item 04-02):
The 217th General Assembly (2006) of
the PC(USA) hereby confirms that the requirement for fidelity and/or
chastity as set forth in Section G-6.0106b of the Book of Order
plainly prohibits practicing, unrepentant homosexuals, adulterers, or
anyone engaged in unrepentant sexual relations outside the covenant of
marriage between a man and a woman from being ordained and/or installed to
church office whether as deacons, elders, or ministers of the Word and
Sacrament.
[Section G-6.0106b of the Book of Order provides that “Those who
are called to office in the church are to lead a life in obedience to
Scripture and in conformity to the historic confessional standards of the
church. Among these standards is the requirement to live either in
fidelity within the covenant of marriage between a man and a woman
(W-4.9001), or chastity in singleness. Persons refusing to repent of any
self-acknowledged practice which the confessions call sin shall not be
ordained and/or installed as deacons, elders or ministers of the Word and
Sacrament.”]
I am a professor of New
Testament at Pittsburgh Theological Seminary. If I were to tell a class,
“There will be a major exam in four weeks,” and then give an additional,
unannounced major exam three days later, I would break trust with the
class. I would do so by interpreting words to mean things that, in
context, do not normally mean such to reasonable persons. The very act of
announcing a future exam creates the common supposition that there will be
no second, intervening exam. It would be wholly inappropriate to say in my
defense, “But I never explicitly said that I wouldn’t give an exam
in three days.”
Yesterday the
General Assembly, or more specifically 57% of GA, broke trust with the
denomination by making language in the Book of Order mean what it
does not normally mean to reasonable persons acting reasonably.
No one in the PCUSA has ever answered my question:
How can an ordination requirement in the Book of the Order such as the
sexuality standard in G-6.0106b, a standard that is specifically
singled out for obedience from amongst all other confessional
standards, be construed reasonably by an ordaining or installing body as
nonessential?
For an
ordaining/installing body to claim that the sexuality requirement for
officers in G-6.0106b is nonessential, and thus no necessary barrier to
ordination, would make nonsensical the act of singling out a standard for
obedience. Why make a point of singling out a standard if not to
insist that this standard, at least, must be observed as an
essential of ordained office? Moreover, Scripture treats
homosexual practice as a violation whose severity is on the order of, or
worse than, a man having consensual sexual relations with his mother. This
is in keeping with the historic view of the church over two millennia.
In the normal meaning of
words in context, it is not necessary to use the word “essential” to
communicate the absolutely mandatory character of the standard. The very
act of singling out makes this implicit. And yet, against all reason, the
Task Force Report states that an ordaining/installing body could
reasonably judge serial unrepentant sexual relations outside of
male-female marriage as a violation of a nonessential standard that would
pose “no barrier to ordination” “with the help of the Spirit” (ll.
1225-32).
By
the same token, even though the word “essential” is not explicitly used of
the first ordination vow—“Do
you trust in Jesus Christ your Savior, acknowledge him Lord of all and
Head of the Church, and through him believe in one God, Father, Son, and
Holy Spirit?”—it would be an obvious distortion of the Constitution
for an ordaining or installing body to conclude that this is a
nonessential standard for ordination. The fact that it is an ordination
vow—indeed, the first one—and the significance of the confession of
Christ as Lord and Savior both in the New Testament and in the historic
faith of the church make clear that this confession is essential for
ordination and installation. And yet the new authoritative interpretation
puts the determination of the essential character of all ordination
requirements almost exclusively in the hands of local (session) and
regional (presbytery) ordaining and installing bodies. And it is by no
means clear that the amendment added to Rec. 5—“whether the examination
and ordination and installation decision comply with the constitution of
the PCUSA”—would prevent this kind of distortion from occurring at the
local and regional level, since the Task Force’s own rationale for Rec. 5
appears to permit such distortions.
Non-compliance with
the plain meaning of the Book of Order betrays the common trust.
And yet we have repeatedly heard from supporters of Recommendation 5,
“Trust us.”
In approving the Task
Force Report’s Recommendation 5, the General Assembly approved an
amendment to the Book of Order in the guise of an “Authoritative
Interpretation” that needs no ratification by the presbyteries. In effect,
a radical change in the Constitution of the PCUSA was effected by a
mere General Assembly vote. The reason why the Task Force and other
supporters of Recommendation 5 strongly resisted referring the
recommendation to the presbyteries for approval is not hard to guess: They
know that the presbyteries would disapprove it, just as the presbyteries
defeated three earlier efforts at thwarting this sexual standard, by ever
increasing margins (1997, 1998, and 2002).
I don’t know whether
trust can ever be restored in the PCUSA. Yet by approving this Minority
Report and thereby acknowledging the plain meaning of G-6.0106b you can
begin to make a goodwill gesture toward restoring that trust.
G-6.0106b clearly prohibits officers of the church from having any
sexual relations outside the covenant of marriage between a man and a
woman.
While this sense will
appear obvious to most, it is not obvious to all. The Advisory Committee
on the Constitution, for example, has stated that G-6.0106b does not
clearly prohibit homosexual practice.
- The ACC argues that “chastity
in singleness” is unclear. Yet “chastity in singleness” as
the only alternative to “fidelity within the covenant of marriage
between a man and a woman” has historically meant in the church only one
thing: abstinence from all sexual activity. Jesus himself was
quite clear that sexual relations must be confined to marriage between a
man and a woman (Matthew 19). Even “born eunuchs,” which in Jesus’ day
probably included men with an exclusive sexual attraction for men, were
subject to this prerequisite.
- The ACC also claims
that the phrase “any practice that the confessions call sin” is
too ambiguous. Yet surely the immediately preceding sentence makes clear
that the phrase minimally includes sexual relations outside of
marriage.
- Finally, the ACC makes
the astounding claim that a person cannot be charged with “refusing
to repent” if he or she does not believe the behavior in question to
be sinful. But it is precisely to such a person that a call to
repentance is most needed. Christ’s call to repentance is both universal
and specific and in no way depends on the concurrence of offenders for
its validity.
I call on the Assembly to
begin to restore trust to the PCUSA by turning aside from postmodernist
twisting of language in the Book of Order and letting words mean
what reasonable people reasonably infer them to mean. Only then can we
begin the long, hard work of restoring constitutional trust in the
Presbyterian Church U.S.A.
[Note: The 217th General
Assembly rejected the Minority Report by a vote of
335/169/5, partly because the Assembly had
already accepted the Task Force Report’s Recommendation 6, which strongly
urged the Assembly “to approve no additional authoritative interpretations
. . . that would have the effect of changing denominational policy on . .
. sexuality and ordination.”]