✠Jerome will be discussing this matter at a Free Speech Union event on Tuesday, September 26th, at The Sussex Pub, St Catherine’s Terrace, Hove under the title, “All protected characteristics are equal, but some are more equal than others” together with fellow co-founders of PSHEBrighton, a support group for parents and allies concerned about the delivery of Personal Social Health Education (PSHE) and Relationships & Sex Education (RSE) in local schools.
Update July 2023
The Archbishop has instructed solicitors Doyle Clayton of One Crown Court, Cheapside, London to address a related matter concerning his “cancellation” as an elected Faith Representative for a Third Sector organisation in Brighton & Hove.
Doyle Clayton represents parents, students, teachers and professors in claims regarding discrimination, misconduct and bullying. Practice head Simon Henthorn is ‘professional, knowledgeable and kind – he can be robust when needed, but shows great compassion‘. Peter Daly, who joined from Slater and Gordon in early 2021, has represented clients in some high-profile cases regarding alleged harassment and intimidation over philosophical beliefs. Associate Amara Ahmad focuses on children’s law, specialising in advising on special educational needs and safeguarding.
✠Jerome welcomes and regards with interest the latest statement in Parliament made by the Rt Hon Michelle Donelan MP, the Secretary of State for Digital, Culture, Media and Sport, of the UK Government’s intention to once more attempt to introduce legislation to ban “conversion therapy”. He particularly appreciates the concluding paragraph of the statement; “The legislation must not, through a lack of clarity, harm the growing number of children and young adults experiencing gender related distress, through inadvertently criminalising or chilling legitimate conversations parents or clinicians may have with their children.” He sincerely hopes that unlike last time, the new legislation will be clearer in language and terminology concerning the need to protect victims, prevent abuse and yet permit the normal course of authentic (i.e. harmless) religious praxis.
May 2022
Context
At the end of 2021, ✠Jerome together with ‘Over 2500 Christian Ministers and Pastoral Workers’ signed a public response to the UK Government’s consultation on the then proposed ban of Conversion Therapies.
The “Ministers’ Consultation Response” (MRC full text in footnotes) took the form of a letter with an accompanying ‘background and analysis’ report. The letter expressed a concern that the then proposed Conversion Therapy Ban would (perhaps inadvertently) have the effect of criminalising some ‘normal practices of religion’ which many Christians follow regarding Biblical moral teachings.
At the conclusion of the consultation process in February 2022 and delivery of the MRC letter to Government offices, over 5000 signatories representing a wide spectrum of Christian denominations and ministries had signed it.
After the MRC letter was made public, several censorious comments regarding its content and notions were voiced, which led to the slanderous vilification of its authors as well as many of the Christian pastors and supporters who had signed it. Unfortunately, this has involved incorrect information about the objectives and motives of the signatories.
Corrections
To counter misinformation, ✠Jerome would like to make the following points clear:
He wholeheartedly supports a ban of “conversion therapy”.
He signed the MRC letter because it represented a broadly traditional Christian perspective.
It was his considered opinion that the proposed draft legislation was “not fit for purpose”.
He did not sign the letter as Chair of Brighton & Hove Faith in Action. [See image below]
Clarifications
Ref Conversion Therapy
✠Jerome is a firm believer in one of the core values of Christianity, which is the capability of individuals to voluntarily embrace the religion, its teachings, and practices. He strongly believes in the concept of “the primacy of conscience”, which is the principle that an individual should act in accordance with their own conscience. To sum up, ✠Jerome does not approve of “conversion therapy” because it would be in conflict with his conscience and his faith, and he advocates for the banning of it.
Ref traditional Christian teaching
✠Jerome, as an orthodox Catholic bishop, holds to the traditional Catholic belief that the Sacrament of Marriage can only be shared between a male and female and that sexual activity is meant only for those who are married and for the purpose of having children. He does not pass judgement on those who have a different opinion or live a lifestyle that is not in line with traditional Christianity, or on other lawful types of partnerships. The Equalities Act 2010 gives ✠Jerome the right to uphold his beliefs and express them in public.
Not fit for purpose
When discussing the banning of “conversion therapy”, ✠Jerome expressed genuine apprehension about the draft legislation. The legislation could be interpreted in an imprecise manner and could be used to prosecute those educating Sunday School, Madrasa or Chinuch children, hosting homegroups or Bible Studies; providing pastoral support, relationships and marriage counselling; and providing confessional advice or conversion to Christianity or any other religion. ✠Jerome felt these concerns were addressed by the MRC letter while still condemning “conversion therapy”.
Other voices were also critical of the proposed legislation, among them LGBTQ+ charity Stonewall, it stated “A ban on conversion practices that doesn’t cover both sexual orientation and gender identity protects nobody.” A concern echoed by Jayne Ozanne, a former Government adviser on LGBTQ+ issues who stated the Bill would create a “loophole of consent” which will continue to put “many lives” at risk. ✠Jerome was concerned that any new legislation should be properly and comprehensively devised. Weighing up the criticism from all ‘sides’ of the debate and considering the feasibility of the draft legislation, particularly with regard to implementation, he concluded that in his opinion it was “not fit for purpose”.
Ref Brighton & Hove Faith in Action
✠Jerome put his name to the letter in his capacity as a Christian pastor, it had nothing to do with his position with BHFA. His action did not breach the organization’s Equality & Diversity Policy nor any existing laws on equality and diversity, such as the Equalities Act 2010. BHFA is a multi-faith organization and does not represent the opinion of any one faith or all faiths. Its primary purpose is to promote good relations between faith groups and statutory agencies in the delivery of social action and community initiatives. ✠Jerome’s actions as a Christian pastor are independent from and should not be conflated with BHFA on any matter.
Conclusion
✠Jerome would highlight the emphasis in the second paragraph of the letter which stated and reflects his own attitude, approach and praxis pastorally;
“In our churches we welcome and show love to many people who have different experience and views, including same-sex attraction and forms of gender transition. We always seek to act in love, with gentleness and respect, for the good of all, and never with any form of coercion or control.”
The Ministers’ Consultation Response 2022
✠Jerome has a personal understanding of the kind of coercive control that is known as “conversion therapy” since he has experienced it himself. He shows true empathy and compassion for others who have been subjected to this kind of manipulation and cruelty, and would never support such practices or allow them to be done to anyone else. He knows that there have been, and still are, a number of destructive and harmful approaches that are considered to be “Christian ministry” and that are rightly considered to be “conversion therapy”. He recognizes the damage that these approaches can cause, and he is firmly against them continuing.
✠Jerome is adamant that people who have undergone “conversion therapy” should be given the opportunity to speak out about any emotional or mental abuse they may have experienced. He also implores other Christian leaders to give due attention to these stories and not fault the victims for the psychological pain they have endured. Additionally, he is of the strong opinion that any “Christian ministries” that attempt to disguise their damaging practices with euphemisms should be exposed and reprimanded.
All his life, ✠Jerome has been a passionate advocate of civil rights and freedoms. As a former student activist and trade unionist, he has been engaged in struggles for equality and diversity for over three decades. In his ministry, ✠Jerome has been particularly conscientious about applying these principles. In 2009, he walked an 80ft tightrope above the Zippos Circus Big Top to draw attention to The Sussex Beacon, a local HIV/AIDS hospice. Over the years, he has raised money for a variety of charities that attempt to reduce the stigma associated with HIV/AIDS and other challenges faced by the LGBTQ+ community, such as mental health and sexual wellbeing.
Previously holding the position of Chair of Churches Together in Central Brighton and presently acting as Chair of Brighton & Hove Faith in Action, ✠Jerome has been striving to bring together people from different religious affiliations and denominations, particularly to work together to tackle social issues. He was an original founder of the Upstanders Network formed to enable people to detect and handle circumstances of prejudice and intimidation in public spaces. Additionally, he is a trustee of the Brighton & Hove Racial Harassment Forum, contributing significantly to creating solutions to assist victims of hate crimes based on faith or ethnicity.
✠Jerome has devoted his life to uniting various kinds of people to further the progress of society. He understands that differing backgrounds and outlooks are to be respected, not relativised. His long-standing commitment to inclusion, and to producing holistic answers to societal issues, is evident to those who have seen him in action. He is demonstrative of the fact that it is possible to hold traditional Christian values and still accept aspects of today’s world without being judgmental and bigoted.
✠Jerome hopes that this explanation would aid those who may have misinterpreted or mistakenly misjudged his purpose for signing the Ministers’ Consultation Response, to understand his stance on the issues and his repeated desire to see a clear and comprehensive legislative ban of “conversion therapy”.
Footnotes
The text of the Consultation document may be read here and a critique of it by the Evangelical Alliance here
An objective appraisal of the letter may be found here in response to criticism by the Anglican Bishop of Oxford
The actual text of the letter, information about the authors and the arguments sent to the Secretary of State may be read here:
The innate dignity of all people has long been recognised by the Catholic Church, regardless of their sexual orientation. While the Church has traditionally held that sexual relationships should be limited to those between a man and a woman within marriage, this does not discount the fundamental worth of LGBT persons. Every person deserves to be treated with respect, compassion, and love.
The Council of Trent instructed the clergy that “they especially instruct the faithful diligently concerning the obligation of chastity, and exhort them to observe it”. The Church also recognizes the need to support and accompany those who experience same-sex attraction. The contemporary Catechism of the Catholic Church states that “every sign of unjust discrimination in their regard should be avoided” (2358). The Church encourages all people to live lives of chastity, as this is seen as a way to develop one’s relationship with God.
The admonition to live chastely applies to all Catholics, regardless of sexual orientation. The Church encourages people to seek out the support and guidance of their local parish and its fellowship to live out the Church’s teachings in a healthy, meaningful way. Chastity should be taught and understood as a vocation common to all Christians not just for those with vocations to religious life i.e., monks and nuns or sacred ministers.
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.
1 John 2:15-17
It is a great shame that so many Catholics have embraced worldly and secular values such that chastity is seen as an affront to human dignity or even a form of bigotry. Instead, we should strive to understand and promote chastity as a way of life that brings us closer to God and our true selves. Practised with abstinence and self-control, chastity can lead to greater spiritual and emotional maturity and a deeper appreciation of the gift of sexuality.
Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct.
1 Peter 1:13-15
Of course, the world appreciates these things differently. For many in contemporary society sexuality is seen as an integral part of one’s self-identity as opposed to just an attribute or aspect of one’s makeup. All people are born with conditions, dispositions or are affected developmentally through their childhood or adolescence with attributes that may appear as impediments to their development or growth in holiness as a child of God. No-one – despite the emotional reaction of a new parent to their first-born child – no-one is born “perfect”.
If we say we have no sin, we deceive ourselves, and the truth is not in us.
1 John 1:8
Yet the Christian life is about the surrendering of oneself voluntarily to God’s Will, His intentions for our lives and His way of being. This is what the pursuit of holiness is all about, and chastity is an important and integral part of this pursuit. This is not to say that should one ever express their sexuality or engage in sexual activity God hates or rejects them! Rather, that it should be done in a way that honours God and respects the dignity of others and if it is not, mercy and forgiveness are readily available.
If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
1 John 1:9
Chastity
Holy matrimony is the proper place for sexual expression and the pursuit of holiness should lead one to recognize that chastity is an important part of God’s Will for His children. Chastity is a gift from God and it is an expression of our love and devotion to Him. It is a reminder that we are created in His image, and He has given us a unique way to express our love for Him and each other.
When we choose to live a life of chastity, we are living out our commitment to honour God’s Will for us. We are also demonstrating our respect for ourselves, others, and the sanctity of marriage. By embracing the gift of chastity, we can experience greater spiritual maturity and growth in holiness as children of God. Chastity enables us to live out God’s law of charity; love of Him and love of neighbour.
Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.
1 Corinthians 6:18-20
Chastity can also be seen as a form of self-discipline, teaching us to control our desires and impulses. It is a way of living with integrity, limiting our actions to what is right and good, rather than indulging in whatever might bring us pleasure or satisfaction in the moment. It encourages us to take responsibility for our choices and behaviour, being mindful of how it affects ourselves and others.
We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up.
Romans 15:1-2
Ultimately, chastity comes down to respecting ourselves and others enough not to engage in activities that do not honour God or do not bring real and meaningful joy into our lives. It is about learning how to be content with who we are and developing healthy habits that will lead us closer to God’s love and grace. The proper understanding and right use of sexuality is the sacrifice of it to realise that love which is God’s charity; love of His Will and pure love for His children.
Sexuality
The misuse of human sexuality gives into lust, selfishness, wantonness, and abandonment to sin and ultimately evil; a complete rejection of God and His Will and the love of self rather than of others. It objectifies one’s appreciation of others, not recognising and seeing them first as children of God but reducing them to and regarding them only for the satisfaction of our base desires and selfishness. It leads to the abuse of ourselves and of others and is a complete rejection of true love and the joys that come from it.
For God has not called us for impurity, but in holiness.
1 Thessalonians 4:7
So often the romantic notion of love and relationships is sensationalised, sensualised, corrupting the true nature and purpose of intimacy. All our contemporary media, theatre and entertainment portrays and suggests that sexual attraction i.e. lust, is the motivation or instigator of intimate relationships. This encourages the objectification of the other, encourages us to look and regard others through base instincts, having a superficial regard and appreciation, looking past the person to our own desire to possess them for our own satisfaction, regarding them as an asset to possess or use.
This approach and regard of others corrupts our appreciation such that people contemplating relationships focus on what they receive more than what they can gift the other; my emotional demands, my material concerns, my ambitions, my dreams, my desires… few find genuine and long-lasting happiness this way! Why? Because self-interest doesn’t beget charity, i.e. that true and perfect love that feeds the soul, the heart and the whole being. If lust is the first motivation, and self-interest the second, is it any wonder marriages fail, families break up, children are disenfranchised and society falls apart! Two narcissists does not a true love match make!
Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.
Colossians 3:5
The true nature of humanity is society, we are social beings. Marriage, family, society are the foundations of human flourishing, and irrespective of our sexual orientation, everyone needs somebody to be human with. When we focus on ourselves and our own wants and needs, prioritising them over consideration of others, we hurt ourselves, we deny our true nature as human beings and we hurt others.
By contrast, the right use of sexuality through chastity brings about the true love of neighbour. Chastity within marriage allows couples to cooperate with God in the creation of new life. It also helps to cultivate a deep and meaningful relationship between husband and wife that is mutually supportive. Chastity outside and within marriage is the practice of abstaining from sexual activity, respecting the dignity of one another and focusing on developing friendship and intimacy through other means.
Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.
Hebrews 13:4
The primary purpose of sexual intimacy is not intended by God to be for our own or mutual pleasure; its primary intended purpose is for the procreation of children. Even though our bodies may appear suited to intimate pleasure for its own ends, as human beings we have the ability to rise above the chaos of base instincts, carnal lusts and obsessions to self-control – the final fruit of the Spirit in St Paul’s list written to the Galatians (Gal 5:23).
As believers, we understand that self-control is a result of the Holy Spirit’s work of sanctification. The apostle Paul writing about the Christian life would include lists of negative behaviors exhibited by non-believers. In Galatians 5:22-23, self-control is listed as a virtue in contrast to the negative behaviors listed in Galatians 5:19-21. Paul also wrote to Timothy about the sinful practices of those who are not saved, and in 2 Timothy 3:1-5, the phrase “without self-control” is used to describe these behaviors.
Holiness
Living a chaste life requires self-discipline and humility; the ability to recognize our weaknesses and faults, as well as those of others. It is about finding contentment in who we are as individuals, without relying on physical gratification for fulfilment. It is about respecting our bodies and those of others, by refraining from using them for sinful purposes. The ultimate goal is to bring us closer to God’s love and grace by cultivating healthy habits that will help us live a life filled with joy, peace, love, hope, and true happiness.
Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.
2 Corinthians 7:1
It is essential to remember that the Church’s teaching on marriage and sexuality is rooted in a desire to protect the good of the whole family and to promote responsible behaviour between people. This does not mean, however, that LGBT people should be excluded or treated any differently than heterosexuals. All people should be able to express their true selves and live with dignity, no matter their sexual orientation.
The Church also teaches that all people are created in the image and likeness of God and that desires and attractions should never be judged harshly. LGBT people should be welcomed with respect and understanding into the Catholic community, and those who are struggling with their sexual orientation should receive compassion and guidance from members of the Church. LGBT people should not be characterized as being any more inclined toward sin than others simply because of their sexual orientation. We all have the same propensity to sin!
Everyone has or will think, do or say something they regret whether unintentionally, deliberately or by accident. No one is without sin nor the propensity to sin and all of us seek the mercy and understanding of others when we fail. Sexuality, whether on a “spectrum” or not, whether innate or nurtured, is no different from any other propensity anyone may have to sin. Mercy and compassion however are the only and appropriate response from those who would be ambassadors of Christ.
For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
St James 2:13
Holiness is to become like unto godliness, i.e. to reflect more perfectly the image of Him Who made us. It means more than just personal purity and moral perfection, but to desire it and encourage it in others. Irrespective of our sexuality, every Christian should seek the ultimate good of the other, and there is no higher good than for the other to be found and recognised as a child of God. This is the perspective we should have of others at all times, this is the only perfect and true desire and appreciation we should have of the other i.e. their potential to become a child of God and our duty and joy to enable them to become so.
Therefore be imitators of God, as beloved children.
Ephesians 5:1
Celibacy or Chastity
Celibacy and chastity both refer to abstaining from sexual activity, but they have different connotations. Celibacy typically refers to a state of being unmarried or abstaining from marriage, often for religious reasons. Chastity, on the other hand, refers to a moral or ethical commitment to abstain from sexual activity outside of marriage. While celibacy implies a lack of sexual activity, chastity implies a deliberate choice to refrain from sexual activity for moral or ethical reasons.
For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.
St Matthew 19:12
In the Catholic tradition, celibacy is a matter of discipline, a matter of choice and often a vocation. The Catholic Church required celibacy for priests after the Council of Elvira in 303, and by the mid-fourth century, marriage after ordination began to be prohibited. However, the universal requirement for celibacy was imposed upon the clergy with force in 1123 and again in 1139 at the Second Lateran Council. So, Catholic priests have been required to be celibate for almost a millennium.
Then the LORD God said, “It is not good that the man should be alone; I will make him a helper fit for him.”
Genesis 2:18
In offering themselves to a celibate lifestyle, within the vision of the Church we find in the second chapter of Acts of the Apostles, no-one is being called to live a lonely life. Rather, free from the obligations inherent in marriage, the priest can unreservedly spend his time and energy teaching and pastoring the flock entrusted to his care, supported by their fellowship and kinship in Christ. Likewise, everyone who gives themselves to God’s Will should be supported and enabled by the fellowship of the church. It is a shame that for too long our experience of “church” has become so far removed from that of the early Church.
And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.
Acts 2:42-47
Likewise, in the religious life, monks and nuns take vows of chastity which contextually require them to live a celibate lifestyle i.e. they abstain from marriage in preference for communal fellowship with their brothers and sisters in religion. Men and women discerning religious life don’t just consider chastity but also community, and likewise religious orders in discernment with postulants discern the prospect of fellowship with candidates.
The important point to note here is that chastity is not the same as celibacy, though the two are often conflated in people’s appreciation, and neither are purposed for loneliness. Chastity refers to the moral or ethical commitment to abstain from sexual activity outside of marriage, but it does not necessarily mean that individuals cannot have close or even intimate relationships with one another.
For God gave us a spirit not of fear but of power and love and self-control.
2 Timothy 1:7
A chaste relationship may involve two individuals who are committed to one another emotionally and spiritually, but who have chosen to abstain from sexual activity for personal, moral, or religious reasons. This type of relationship may involve expressing love and affection through other means, such as emotional support, shared interests, or communication.
Chaste relationships can take many forms, such as between friends, family members, religious life or romantic partners. These relationships can be fulfilling and meaningful without involving sexual activity, and can be a way for individuals to express their shared commitment to personal values and beliefs. This can be especially true for Christians who find joy in their love for God together, united to His Will and desiring to honour Him with their lives.
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.
1 John 2:15-17
Despite common misconceptions, identifying as both LGBT and Christian does not entail choosing a celibate way of life. While every Christian should strive for chastity, this does not equate to a solitary existence. Instead, it should involve finding genuine Christian fellowship within one’s local church community, or even pursuing a religious or consecrated life. Additionally, embracing chastity may also involve being open to a non-sexual but close, intimate, and fulfilling relationship approached with sincere prudence and charity.
Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
Ephesians 1:4
Charity
It is sadly all too true that a contemporary perception of orthodox Christianity is one of judgmentalism. It is also sadly true that many people possess a prurient, even puerile interest in the private lives of others. There is no place for such attitudes within a truly Christian community among sincere practitioners of charity:
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
1 Corinthians 13:4-7
Traditional Catholics who would seek to manifest Christianity for the sake of the salvation of souls and particularly of those souls who are LGBT, would do well to remember and adopt the attitude of charity the apostle Paul elucidates in his epistle to the Corinthians. Chastity and charity are synonymous with each other, you can’t practise one without the other and for Catholics this may mean overcoming entrenched prejudice and suspicion in order to facilitate the reception and encouragement of LGBT persons.
Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” So then each of us will give an account of himself to God.
Romans 14:10-12
Individuals who identify as LGBT and are searching for spirituality within our communities cannot be held accountable for the actions and intentions of political or ideological movements that have presumed to speak on their behalf. Despite political arguments, those who purport to represent the “LGBT community” are typically activists who have assumed a representative role themselves but don’t actually have a direct mandate from the individuals they claim to speak for. With the exception of a few membership organizations, most of these groups are merely self-serving organizations that receive support from individuals when it benefits them.
Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.
Ephesians 4:31-32
Every individual should be treated as the unique person God created them to be and their prior lived experience regarded respectfully as the means by which their journey brought them to our doors; “For my thoughts are not your thoughts, neither are your ways my ways…” Isaiah 55:8. The history of the Church is littered with the conversions of notable canonised saints who led previous lives often antithetical to the Gospel, but whom God brought to salvation through Christ’s compassionate redemption manifested by His servants.
Consider St Augustine of Hippo who’s wayward life of licentiousness caused his mother, St Monica to pray earnestly for his conversion for years. Or St Benedict of Nursia who to overcome his lusts ran through briars to cool his ardour. Or St Francis of Assisi whose privileged youth was less than virtuous but who gave up everything to serve Christ in poverty. Remember St Paul, an apostle who when a zealous pharisee oversaw the stoning of St Stephen the Church’s’ first martyr. Despite their past lives, despite their predilections, despite themselves… through experiencing the love of God from others, they converted their hearts and minds to God’s Will.
No one has ever been truly converted by judgemental attitudes nor coercion. It is never acceptable for us to prevent nor end the possibility of another’s salvation i.e. their coming to the knowledge of God’s love for them. For such will Our Lord charge anyone harshly for at their judgement;
Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.
St Matthew 7:1,2
Conclusion
The Church’s only stance in light of the Gospel toward LGBT people can only be one of acceptance, understanding, and, ultimately, love. All people are unique and have immense value, regardless of their sexual orientation and everyone of them exists because of God’s Will. The Church must seek to meet LGBT people with the care and compassion they need and to treat each person with genuine respect. This is why those condemnable practices regarded as “conversion therapy” should rightly be avoided, as they can be damaging to an individual’s well-being. Counsel toward chastity and a chaste lifestyle should never be coercive or controlling.
Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, …
Philippians 2:2-8
The embrace of chastity must be voluntary and motivated by a genuine desire from the individual to live and love as God desires. Prayers for acceptance of one’s condition and deliverance from evil and temptation should never focus on deliverance from the condition itself – we are none of us made perfect and coping with our imperfections, weaknesses and moral failings is the route to self-control and freedom from enslavement to our desires.
Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
Romans 12:2
The aspiration toward chastity is not easy for anyone, irrespective of their inclination. Overcoming oneself, one’s nature, one’s nurture, one’s behaviours and attitudes is the only way to real and lasting fulfilment, to realise the healing and wholeness that God desires each one of us to live in His Love. This should not be made harder by ourselves nor by us for others.
So then each of us will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.
Romans 14:12-13
The Church encourages LGBT people to embrace their true selves and live with dignity, understanding, and respect. LGBT people should be welcomed into the Church and its activities without fear of judgement or discrimination. The Church seeks to provide them with the spiritual guidance and support they need to live a life of holiness and happiness.
Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?
Romans 2:1-4
Heeding the admonishment of the apostle then, let us within our communities strive to create such fellowship among us that no-one should feel judged before they have interacted with us. Let us behave in such a way that only love and not condemnation is expected from us. When we meet people whose lives may appear at odds with God’s Will, let us not presume to judge them but love them into a wholesome, healing relationship with God among us.
Yes, as citizens in our own right, we should actively seek to engage in public conversations about the issues and behaviours affecting our society, we should not fear to speak the truth as to the causes of hurt, anguish and brokenness that pervade our communities. Yes, we should seek to protect the young and the vulnerable, sometimes by engaging in difficult conversations about lifestyles and behaviours antithetical to the Gospel. But let us do so striving to present the “Good News” of Jesus Christ and the potential for righteousness and wholeness God purposed everyone for, for the benefit of all.
I.X.
Brichtelmestunensis Die IV infra octavam Paschæ MMXXIII A.D.
The following was ✠Jerome’s response to an invitation from Same Beale, the Partnership Adviser: Health & Wellbeing, Education, Standards and Achievement at Brighton & Hove City Council to give feedback on the fourth edition of the Trans Inclusion Schools Toolkit for the Local Education Authority. As part of the consultation exercise reviewing the draft document before presentation to and approval by Brighton & Hove City Council’s Children, Young People and Skills Committee in June 2021, members of the Standing Advisory Council for Religious Education were asked in October/November of 2020 to review the policy and provide feedback. The final version was published in September of 2021 utilising some of the recommendations.
Introduction
As a member of the Brighton & Hove Standing Advisory Council for Religious Education (SACRE) representing Orthodox Christians and the city’s Faith Council as Chair of Brighton & Hove Faith in Action (multi-faith charity); and as a foundational signatory to the Faith Covenant facilitating trust and partnership between Brighton & Hove City Council and the city’s Faith community[i], I am grateful for this opportunity to offer requested feedback on the Trans Inclusion Schools Toolkit (Version 4) 2020.
Having been a former National Convenor for UCMC/NUS Wales and National Committee member of NUS UK[ii] for Equality and Diversity and a former Trade Union representative for PCSU[iii] I have experience of and familiarity with the historical campaign for LGBT and related equality rights in UK legislation. As a local and regional Christian leader and as an elected representative of Brighton & Hove’s Faith community, I have a very great interest in ensuring that fundamental rights and protections of citizens are protected and served in our local government agencies and institutions. I am therefore greatly edified by the existence of this Toolkit, now in its fourth edition, to provide help and assistance to Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) in our Local Authority schools.
In commenting on this Toolkit, I have sought to achieve an outcome which balances the interests of Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) with others. This is with the intention of finding a way of building inclusive and supportive communities for all concerned. In doing this I have sought to balance the needs of Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) with the clear evidence that biological sex does indeed play a huge part in other young people’s self-determination and self-understanding around their identity and sexuality.
An equitable solution will make all pupils comfortable, rather than to positively discriminate the needs of one category over another – that defeats the objective of inclusion and unnecessarily accentuates difference. All pupils’ feelings and emotions are important, and all deserve consideration and accommodation. Again, while it may be an appreciable perspective from Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) that biological sex is irrelevant to their own self-perception, nonetheless the opposite is generally true for most other pupils regarding theirs.
The Equality Act
While it is hotly debated whether biological sex determines gender, for the vast majority of children their biological sex is consistent with their sexuality and thus their self-identity at a fundamental level of self-knowledge and understanding, and should not therefore be casually dismissed when considering the implications of creating an environment in which Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) may feel included. For example, heterosexual, homosexual and bisexual persons understand their gender and sexuality to be physiologically defined and in harmony with their biological sex.
The Equality Act 2010 says you must not be discriminated against because:
you are (or are not) a particular sex
someone thinks you are the opposite sex (this is known as discrimination by perception)
you are connected to someone of a particular sex (this is known as discrimination by association)
In the Equality Act, sex can mean either male or female, or a group of people like men or boys, or women or girls[iv]. Using ‘gender identity’ instead of ‘sex’ as a marker between girls and boys currently contradicts the Equality Act which has ‘sex’ as a protected characteristic. For this reason, a Toolkit was scheduled in August of this year to be the subject of a Judicial Review granted by the High Court after a legal challenge was made by a fourteen-year-old biological girl over single-sex concerns; the publishers, Oxford County Council subsequently withdrew the Toolkit[v].
Issues regarding physical e.g. body image and psychological e.g. self-acceptance/esteem[vi], are common particularly among pubescent biological females over males[vii] and are the cause of similar stresses and anxieties that Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) express about coming to an awareness of their own identity. Psychosocial problems, developmental variations, depression, eating disorders, suicidal ideation, self-harm are just some of the ways these issues can manifest themselves and if unaddressed may lead to developing neurosis and psychosis with longer term and debilitating consequences[viii]. Emotional resilience is something parents and teachers need to be aware of regarding all pupils and this will vary between all categories of self-identity and perception.
For example, recent research endorsed by UNESCO[ix] makes it quite clear that single-sex toilets are a particularly pressing issue for pubescent biological females. The issues here include not only the practical necessities of having access to bathrooms, but the sensibilities of young biological females at a sensitive time. The charity, Plan International UK[x] in 2017 commissioned research asking 2,000 women aged 18 to 34 about discussing their period. At school, almost half reported feeling ashamed to speak to their female teachers and 75% said they would not discuss it with their male teachers. It would surely be equitable in the Toolkit to ensure that the legally enshrined rights of sexes are not dismissed out-of-hand and to state that single-sex toilets/changing rooms, accommodation or single-occupancy facilities may still be appropriate for some pupils in particular situations as the law currently allows[xi].
Just as Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) may feel marginalized, exposed or targeted for humiliation or otherwise made uncomfortable by language, the same is also true for other pupils. To have an aspect of one’s fundamental identity i.e. one’s biological sex, disparaged or otherwise regarded negatively or indeed negated altogether, is itself a form of discrimination and with regard to the imposition of gender-neutral concepts and terminology may be construed a form of harassment[xii] especially when applied disparagingly or derogatively.
Accurately reflecting the law
The Toolkit itself under the title “Relationships, sex and health education” (p.26) suggesting “Ideas for making the relationships, sex and health education trans inclusive include” states “Ensuring that the law (on the Equality Act and equal marriage for example) is accurately reflected as required in the Statutory Guidance, Relationships, Sex and Health Education”. Non-binary gender terminology is not used in the Equality Act concerning the rights and protections of sexes legally defined as female/male nor is it used in legislation for equal marriage which describes marriages between “same sex” couples[xiii]. To go on as the Toolkit does to suggest using “gender neutral” language contradicts within the same section the advice to accurately reflect the law.
It is important that everybody knows and understands their rights under the law and the avoidance completely of using legally, scientifically defined sex specific words/terms like female/male, woman/man, women/men may lead to confusion or a lack of understanding for all pupils in appreciation of theirs and others legal rights and protections. For example, the terms “cis-gender” and “non-binary” do not accurately describe the biological sex of a person and are not used in legislation regarding categories of biological sex, neither are they terms generally understood by the wider population in respect of providing the legal provisions of single-sex amenities and single-sex specific services e.g. women’s health. Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) should, as with all children, be enabled to develop emotional resilience to cope with aspects of life they may find upsetting and this includes single-sex references.
With regard to Relationships, sex and health education (p.25) the sole use of gender neutral terms may likewise be confusing for pupils, especially for biological females but also for Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) who will not be experiencing the same biological factors as their biological sex counterparts of the gender they are identifying with (Section 7.11 Relationships and sex education). In fact, this may provoke their sense of alienation and cognitive dissonance related to their gender preference and biological form causing them undue interior distress, self-consciousness or embarrassment e.g. in classroom discussions sharing biological experiences or pupils asking questions about their experience, and may even pressure Trans children and young people (etc.) to unduly or inadvertently declare their biological status over their presenting gender. The Toolkit does not mention this at all as a possible outcome and experience for Trans children and young people (etc.) and would appear to be a critical oversight especially in advice for teachers to address this possible eventuality. (Consider the advice given in Section 7.12 Vaccinations.)
Language
While the Toolkit appreciably wishes to create an environment where Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) do not feel uncomfortable, perhaps a caution with regard to using gender-neutral language should be included in order not to upset or confuse other children too. While some Trans people (etc.) may find some gender-specific nouns like mother/father, aunt/uncle, wife/husband difficult, the vast majority of people do not use them as pejorative in any way nor discriminating particularly of Trans people (etc.).
For example, it would be unreasonable to suggest that terms describing familial relationships and used particularly of children to their parents should be completely avoided and even disparaged and replaced by gender-neutral terms like “parent/guardian”. Parental and familial relationships are especially important in the development of children and contribute to their sense of safety and security, to deny the free expression of “mummy” or “daddy” may confuse and upset children, especially the very young and may even be counterproductive to the sense of safety and security desired for Trans children and young people themselves (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’).
Religious belief
The right to freedom of thought, conscience and religion is an enshrined right in the Universal Declaration of Human Rights[xiv], Article 18[xv] and is protected by international law[xvi]. Heteronormativity i.e. a binary conception of gender, is a fundamental belief of many world religions regarding the morality and purpose of human sexual relationships for procreation, and it is a scientific biological fact concerning human reproduction i.e. any form of sexual reproduction resulting in human fertilization[xvii].
Religious belief is also a protected category in the Equalities Act 2010 which protects and has been tested in the courts, any philosophical belief that is “genuinely held”, “and not just an opinion or viewpoint based on the present state of information available”, “about a weighty and substantial aspect of human life and behavior”[xviii]. While nonbinary self-identifying individuals may not relate to, nor identify or understand themselves in terms of binary gender, it should not be suggested that any or all references to, or mention of, binary gender are occasions of deliberate or even unintended “offence”. It could be argued that to build emotional resilience, Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) should be taught that the principle enshrined in the Freedom of thought, conscience and religion also protects conceptually their self-determining sense of self-identity.
It is possible to hold a difference in appreciation of another’s deeply held convictions and beliefs without intending deliberate harm nor discrimination of the other. As the Toolkit itself makes plain, there is a wide variance in subjective understanding of self-identity among Trans people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’), just as there is a widely accepted spectrum regarding sexuality. Diverse perspectives and opinions can be held by and among different people without manifesting actual detriment to anyone.
Direct or indirect discrimination legally requires empirical evidence i.e. a deliberate action by the perpetrator which is discriminatory[xix]; holding an opinion internally is not a form of discrimination. To deny in the internal forum the concept of non-binary gender, is not a form of actual discrimination toward Trans people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’). For example, atheists do not believe in the existence of God, but nobody would accuse them of discriminating against religious people, unless their opinion manifested itself in some form of actualized discriminatory behavior. Likewise, anyone who believes in heteronormativity should not be described as let alone accused of being discriminatory – unless they discriminate against a Trans person (etc.) contrary to the law[xx].
Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) should in no wise be taught, nor permitted or encouraged to believe that people of religious belief may automatically be assumed to pose a threat to them, their sense of identity or even “existence” as is sometimes claimed. Such a view or suggestion could be construed a form of vilification against people of religious belief, especially when it is meant deliberately to disparage or derogate a particular religion or its adherents[xxi]. In schools particularly this should be deliberately avoided.
None of the core dogmatic teachings of any of the worldwide religions teach nor advocate hostility towards Trans people. There are some religious believers who are supportive or indeed actively affirming of Trans people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) and there are Trans people themselves who are religious believers[xxii]. A difference should be made clear between the actual beliefs of a religion i.e. official doctrines, and the different ways in which a religion may be practiced or culturally realized by adherents. Even among adherents of any one religion, there can be wide variance in doctrinal interpretation and application.
When discussing religious beliefs in schools, it is best to avoid generalized assumptions about perspectives, beliefs, and practices[xxiii]. However, common to all the world religions is a strong sense of altruism and a prescriptive desire “to seek the good of the other”. While some individuals or groups of religious believers may indeed need to conform their behavior and attitudes to the requirements of the law in respect of the treatment of others, their negative example should not be presented as a stereotype nor generalization of any religion nor of all religious believers.
Recommendations
All protected categories of the Equality Act 2010 referred to in the Toolkit should be recognized, affirmed, and supported in the Toolkit without negating nor prejudicing any element of the defining characteristics and rights it protects, including religious belief and biological sex. The Toolkit would benefit from careful re-editing to ensure that Trans rights are not weighted nor presented prejudicially over other protected categories and characteristics.
Suggestions regarding the use of language should not obscure nor obfuscate the actual words used in legal and legislative texts, but clear explanations should be provided that all pupils, including Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) may unequivocally understand their own and each other’s rights and responsibilities under the law.
The Toolkit should seek to provide the tools necessary for Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) to attain emotional resilience without imparting negative connotations of alternative perspectives they may encounter in reasonable discourse about issues that affect other pupils but which they may find themselves difficult to appreciate e.g. health issues specific to biological sex, or religious beliefs. This should include an appreciation of words and terminologies that similarly they may not prefer but which are commonly used objectively e.g. in science, without intending harm and should not be taken to imply nor infer harmful intent.
The Toolkit would benefit from a section affirming that heteronormativity should not be negatively portrayed nor stereotyped, but recognized an equally valid form of relationship, self-identity and expression when doing so is not harmful nor discriminatory toward others. As a term, heteronormativity accurately describes a type of relational behavior many children will recognize of themselves, their parents, grandparents, and other heterosexual couples they know. It would be a shame for children to develop negative connotations about a form of relationship that for the majority of them, including Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) forms the basis of their family, enabled their very existence and which many are likely themselves to realize sooner or later in their lives.
Further Observations
The Toolkit makes no mention of “desistance”[xxiv] and I wonder if even briefly it should, especially as overall research suggests that 60–90%[xxv] of Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) will desist and revert to heteronormativity or homosexuality[xxvi]? I appreciate this is a controversial topic within Trans related research, but it would seem pertinent if teachers are in fact likely to support desisting or de-transitioning children. It ought at least to be flagged.
Likewise, with the sometimes considerably higher rate of clinically significant psychopathology, psychiatric comorbidity, depression, anxiety, self-harm and suicide ideation[xxvii] among Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’), I’m surprised that no mention is made whatsoever in the Toolkit of available help specifically for these issues, if only for awareness[xxviii] and provide signposts should issues arise?
I perceived a slight imbalance in the overall tone and presentation of the text toward Trans ideologies that are not yet widely regarded as evidenced nor accepted. The social cognitive/constructivist theories of gender continue to be contested and there is a growing consensus that a bio-psycho-social[xxix] approach[xxx] is more accurate and productive in understanding gender variation and dysphoria. Likewise, the issue of language need not be so emphasized as to make it potentially awkward for non-Trans people to communicate easily and sensitively with Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) and vice versa, nor permit other protected categories to be denied consideration and affirmation.
Conclusion
It cannot be denied and it is somewhat regrettable that after so many years in advancing the rights of LGBTQ people, the notion of a Trans Toolkit for schools should still be a source of much controversy for so many in our society. I make this observation as a conservative Christian and Faith leader very much committed to ensuring that everyone in our society is both respected, valued and supported and that the recognized fundamental human rights of all citizens are protected and served.
I do not see an immediate conflict between the values society holds regarding human rights, and the religious beliefs and principles I hold to as a committed Christian and person of Faith. But this is primarily because I am engaged in and try to facilitate others to engage in constructive discussions across all sectors of our communities to overcome suspicion and distrust and to combat prejudice and ignorance. The opportunity to view, discuss and comment on this Trans Toolkit has enabled me to review for myself the text and source materials and contribute feedback to assist and hopefully improve the final text.
I would like to thank the authors of the text for their efforts and obvious concern to facilitate a supportive and compassionate environment for Trans children and young people (who fit the gender reassignment protected characteristic under Equality Act and have taken ‘steps to live in the opposite gender’) in our local schools. The recommendations and observations I have made above, are offered in a like spirit and desire to minimize the likelihood of negative experiences and maximize the positive opportunities the Toolkit should help provide.
Footnotes
[i] Signed on November 18th 2018 together with Councilor Daniel Yates, Leader of Brighton & Hove City Council and the Rt Rev’d Richard Jackson, Bishop of Lewes during the Celebrating Faith Event at Hove Town Hall witnessed by the Rt Honorable Stephen Timms MP, Chair of the All-party Parliamentary Group Faith and Society.
[ii] National Union of Students Wales and of the United Kingdom respectively, campaigning nationally to improve the lives of students and delivering tangible impact for the student movement.
[iii] Public & Commercial Services Union the UK’s largest civil service trade union.
