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I did not become aware until this morning, but the National Catholic Reporter informed us on October 5th that, the day before, the Very Reverend Marc Andrus, the Episcopal Bishop of California, was refused admission to the installation of San Francisco's new Catholic Archbishop Salvatore Cordileone--even though Andrus had been formally invited to attend.
A spokesman for the archdiocese said the slight was unintended, claiming it happened because Andrus arrived late. In fact, however, Andrus arrived early and was prevented from joining the entrance procession by an archdiocesan employee who seemed to be in charge.
Speculation was that Andrus was kept out of the interfaith event because he publicly disagrees with Cordileone on gay rights and marriage equality--both of which Cordileone opposes. If true, the incident would be yet another instance of the U.S. Catholic Bishops insistence that their religious freedom gives them a right to impose their teachings on adherents of other faiths.
The following is the text of NCR's report by Dennis Coday:
Bishop Marc Andrus of the Episcopal diocese of California, an invited guest for the installation of San Francisco Archbishop Salvatore Cordileone, was not allowed to be seated for the service, according to a report by Pacific Church News, the news service of the Episcopal diocese of California.
Andrus, who three days earlier had written a letter pledging to work with Cordileone but remaining firm in supporting gay rights and marriage equality, which Cordileone opposes, was escorted to a basement room at St. Mary's Catholic Cathedral and “detained by an usher until the time the service began, whereupon Bishop Andrus left the cathedral,” according to the report.
The spokesman for the Catholic archdiocese told the Associated Press that Andrus’ exclusion was due to a misunderstanding. Spokesman George Wesolek said that Andrus had arrived late and missed the procession of interfaith clergy.
Church staff, said Wesolek, were looking for an opportunity to bring the bishop in without disrupting the service. "We had no intention of excluding him at all," Wesolek said. "If he felt like because of the wait that was insulting to him, we certainly will apologize."
Andrus, however, said that he was not late. In a statement released on his blog this morning, the Episcopal bishop said he waited in the basement with other invited interfaith dignities. When Andrus attempted to enter the church with the other dignities, the bishop claims, he was stopped.
“An archdiocesan employee attempted to escort me upstairs with the Greek Orthodox group, but was stopped from doing so by the employee to whom I had first identified myself.
This person, who appeared to be in a superior role, instructed another employee to stand with me,” Andrus’ statement reads.
“At this point no other guests remained in the downstairs area. The employee and I chatted while waiting. I began to wonder about the time holdup. I checked my phone; it was 1:50 PM. I asked the employee standing with me if the service indeed started at 2, which she affirmed.”
“At 2PM, when the service was to begin, I said to the employee, 'I think I understand, and feel I should leave.' Her response was, 'Thank you for being understanding.' I quietly walked out the door. No one attempted to stop me. No attempt was ever made to explain the delay or any process for seating. I arrived early, before the time given my assistant, and waited to leave until after the service had begun.”
Thanks to Dennis Coday of the National Catholic Reporter for focusing national attention on a Lutheran bishop's argument that Catholic bishops have no right to impose their official opposition to gay marriage on non-Catholic citizens of the United States.
The specific context for the Lutheran bishop's argument is a proposed amendment to the Minnesota state constitution that would outlaw same-sex marriage. It is, of course, one of such measures up for a vote in several states on November 6th.
The Lutheran bishop who opposes the amendment--and the Catholic bishops' right to support it--is not just any Lutheran bishop. He is Herbert W. Chilstrom, former presiding bishop of the Evangelical Lutheran Church in America (ECLA).
His argument takes the form of a "Dear John" open letter in the Minneapolis Star Tribune. The John being addressed is Catholic Archbishop John Nienstadt of St. Paul-Minneapolis. At one point in his letter, Bishop Chilstrom contrasts Nienstadt's theology and politics with that of "Raymund Lucker, your predecessor as bishop of the Diocese of New Ulm..." who "clearly understood that one could be a good Roman Catholic and still be open to change."
Bishop Chilstrom challenges his counterparts on constitutional and religious grounds, and both arguments are important for the ongoing concerns of this blog. What I find most significant about Bishop Chilstrom's stance is that it basically enlists the First Amendment to argue that no group of church leaders have the right to impose their church's moral position on members of other religions and citizens of no religion at all who are not governed by the church's beliefs.
Bishop Chilstrom's open letter follows:
Dear John:
Having served as a Lutheran bishop in Minnesota and then as the presiding bishop of the Evangelical Lutheran Church in America (ELCA), I write as one who stands on level ground with you. Like you, I have a deep sense of call to the ministry of the Gospel.
On the marriage amendment, you are described in the media as having "drawn the line."
In my judgment, you have drawn the line at the wrong place.
I recognize your authority in formulating positions for your own flock in Minnesota. That is one thing. But for you and others to campaign for an amendment that imposes your stance on all citizens in Minnesota, including other Christians, believers of other faith groups and nonbelievers, is overstepping your bounds.
History is our teacher.
Eight hundred years ago, Pope Innocent III presided over church and state in most of what is now Western Europe. He left no room for dissent. Non-Catholics, including Jews, Muslims and nonbelievers, were even required to wear clothing that distinguished them from the church's faithful.
Several centuries later, John Calvin held monumental sway over society in Switzerland, fostering regulations that prescribed much of daily life.
For years kings and heads of the churches in Scandinavia allowed only Lutherans to hold worship services. Believers who gathered without the presence of a clergyman were imprisoned.
Since Israel became a sovereign nation after World War II, some Orthodox Jews have tried to form a government ruled by religious law. They have been firmly resisted.
But in neighboring Egypt, the Muslim Brotherhood is now attempting to force Islamic law on every citizen.
As these efforts have failed in the past, I believe they will fail in the future as well.
The genius of America is that we separate church from state. As we say in our Pledge of Allegiance, we are committed to our flag "and to the republic for which it stands." As any dictionary will tell us, a republic is "a nation in which citizens elect representatives to manage the government." By placing the marriage amendment on the November ballot, our legislators in St. Paul have ducked their responsibility. They have already enacted a statute that forbids same-gender marriage. Attempting to embed it in the Constitution is simply wrong.
By word and action, you leave the impression that there is little room for dissent in your church. Yet many of us recall that Raymond Lucker, your predecessor as bishop of the Diocese of New Ulm, challenged your church to begin thinking about the need for married men and, yes, even women, to be ordained as priests. He clearly understood that one could be a good Roman Catholic and still be open to change.
In our ELCA, we engage a wide spectrum of clergy and laity in developing statements to guide us in our thinking about complex social issues. When those statements reach our national assembly, they require a two-thirds vote for approval. But no one's conscience is bound by those statements. Dissent is fostered and welcomed.
This raises the question: If there were a call from Roman Catholic members in Minnesota to vote on an issue of significance, would you allow for such a vote? And if a simple majority voted in favor, would you accept that vote as final? It's clear that such a vote would not even be permitted in your church.
Why then have you worked so hard and spent so much of your church's resources to bring this issue to a vote in Minnesota, where the vast majority of us are not even members of your church?
As private citizens, you and I have the right to put forward our opinions on the marriage issue. Beyond that, we should trust our legislators and judges to enact and guard laws that are for the good of all the people. If we like what they do, we can keep electing them to office; if not, we can vote them out. That's the republic for which I stand.
There is evidence that many in your church will vote "no" on this amendment.
I stand with them and with all who will vote "no."
