The Rowes case: The Christian Gospel does not uphold binary gender

I was protesting against the London arms fair when I heard the news story about the Rowes famiy on the Isle of Wight. They have withdrawn their child from school, supposedly because he was “confused” by the school allowing children to make choices about what to wear.

It seems that the school permitted another pupil to choose weather to wear “boys’ clothes” or “girls’ clothes”. The Rowes parents insist that this was contrary to their Christian faith. They are now taking legal action against the school for allowing their pupils to choose what to wear and “confusing” their own child.

I too was confused when I was a small child. I was confused about why boys and girls wore different clothes, and why I couldn’t wear the same clothes as girls. I was confused about why girls and boys were expected to play with different toys. I was confused about why my family lived in a small cottage in the grounds of a large house in which my mother worked as a housekeeper, and why the family that she worked for had a much larger and better house than ours.

As I grew up, I came to understand the reasons for these things, while never accepting they were right. I am still confused all the time. Being confused is part of being a child – or an open-minded adult.

It came as no suprise to me to learn that the Rowes parents are backed by the Christian Legal Centre, a far-right gang of homophobes who pursue legal cases to back up their absurd claim that Christians are being “marginalised” or “discriminated against” in the UK. While they’re most often attacking gay and bisexual people, their other targets have included trans people, Muslims and Jews.

With this case, the Christian Legal Centre have sunk to a new low (some might be surprised that such a thing is possible, but they keep proving that it is). This time, they are not objecting to something being banned, but something being allowed. They are not opposing the treatment of their own child, but to the choices of another child.

They are launching a legal challenge over a school uniform policy that they considers offers children too much choice. As if this isn’t bizarre enough, they are citing Christianity as their reason for doing so.

The Christian Legal Centre (and Christian Concern, which is their political campaigning wing) are not representative of evangelicals, let alone Christians generally. Many other Christians, however, tend to ignore them rather than challenging them, which unfortunately gives them space to represent themselves in the media as the voice of Chrsitianity.

Occasionally, they have brought cases that make at least some sort of sense (such as opposing restrictive uniform policies that rule out religious symbols). This time, they’re objecting to a uniform policy that offers too much freedom.

Thankfully, they have very little chance of winning this ridiculous legal challenge. They will, however, manage to secure considerable media coverage to promote their prejudices. As a result, Christianity will probably be associated with bigotry and coercion in even more people’s minds by the time they have finished.

They will also promote the impression that the Bible upholds narrow attitudes to gender and sexuality. I am baffled as to how so many people who have read the New Testament can conclude that it promotes “family values” and binary gender. It is not just that gender fluidity is compatible with the Gospel. Rather, it seems to me that that narrow atttiudes to gender are utterly contrary to the Gospel.

Different groups of Christians can always hurl quotes from the Bible at each other. But I am not backing my argument with a few isolated lines from the Bible. I suggest that most of the New Testament consistently attacks narrow, biological, socially constructed attitudes to families, gender and sexuality. Rejection of such things is one of the New Testament’s prominent themes.

Jesus and his followers left their families to form a community that travelled around together; such behaviour was surprising at least. According to the gospels, Jesus allowed women to make physical contact with him in a society that found it shocking (but he is never shown initiating the contact). He redefined family, saying that whoever does God’s will was his brother, sister and mother. He urged his supporters to “call no-one father on earth” (in a context in which a father was a figure of authority). He opposed the practice that allowed men to divorce their wives on a whim, throwing them into disgrace and poverty. He made clear that men were responsible for the sexual sins they committed “in their hearts” and couldn’t blame women for tempting them.

Such radical attitudes continued in the early Christan community, with the older parts of the New Testament making clear that women were given a central place in the community. In his letter to the Galatians, the apostle Paul attacked those who would replace the freedom of the gsopel with a series of rules, insisting (among other things) that distincitons between Jew and Gentile, slave and free, male and female, were ended in the Christian community.

True, the later parts of the New Testament show a more conventional attitude to gender, family and hierarchy. For example, the letters to Ephesians and Timothy tell women to obey their husbands (these letters are attributed to Paul but most biblical scholars take the view that he did not write them). This reflects Christianity losing its progressiive attitudes as time went on, contrary to the shocking radicalism of Jesus and Paul.

The Gospel is about liberaton, not legalism. To preach legalism, as Paul told the Galatians, is to preach “another gospel”.

Since last week, over 100 people have been arrested while taking nonviolent direct action against the evil of the DSEI arms fair in London. Many of them are Chrsitians, some arrested during acts of worship. The Christian Legal Centre present themselves as anti-establishment (as far-right groups often do) but they do nothing to challenge the injustices of capitalism and militarism. The gospel is about challenging legalism, exploitation and oppressive attitudes – not upholding them.

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How many excuses can a church find for hosting arms companies?

How many excuses can you find for hosting arms dealers? Church House Conference Centre rely on the same three, repeated in various ways to anyone who challenges them – if they reply at all.

Generals, arms dealers and officials from the Ministry of “Defence” will gather for their annual Land Warfare Conference on Tuesday 27th and Wednesday 28th June. They will be hosted in Church House, which includes many of the administrative offices for the Church of England along with the meeting rooms that make up the Church House Conference Centre – or “Church House Westminster”, as it has recently been renamed.

But it wasn’t the name that needed changing. It was the tendency to host conferences sponsored by arms dealers.

Protests against these militarist conferences at Church House have taken place every year since 2012. Church House have ignored letters, declined requests for meetings and even responded to the Fellowship of Reconciliation – a Christian pacifist network – by blocking them on Twitter.

activists hold a banner up outside chruch house denouncing the conference

Challenging a RUSI conference at Church House in 2015.

Militarist conferences are repugnant wherever they happen. I am particularly sad that a prominent Christian-run centre agree to host an event totally at odds with the active nonviolence exemplified by Jesus.

Church House have run out of excuses. They keep repeating the same discredited lines:

1. “Church House Conference Centre is independent of Church House”

This is a legal technicality. The Conference Centre (or “Church House Westminster” as it now calls itself) is a wholly owned subsidiary business of the Church House Corporation, whose president is the Archbishop of Canterbury. They sometimes vary this excuse by saying that Church House Conference Centre is “not a church”. Are Christian organisations expected to have lower ethical standards for some of their buildings than others?

2. “We can’t be expected to investigate the ethics of every company that wants to book a room”

This is a disturbing comment from an organisation supposedly rooted in Christian principles. It is not difficult to find out the ethics of the companies involved. For the last five years, we have been standing outside Church House with banners that draw attention to them.

3. “The bookings are not made by arms companies”

The conference is organised by the Royal United Services Institute (RUSI). Church House tell us that RUSI is a “respected thinktank”. Respected by militarists, perhaps. RUSI promote the arms industry, the armed forces and military responses to global problems. Furthermore, these conferences are themselves sponsored by arms companies, often complicit in the supply of arms to some of the world’s most repressive and tyrannical regimes. In previous years, these have included BAE Systems, Lockheed Martin and Raytheon. This year’s sponsors include Airbus and L3.

Sometimes, supporters of the Church House position have made arguments in favour of the arms industry. While I beileve passionately that they are wrong, this response at least has an honesty to it that the others do not. Church House themselves won’t make this argument, but given the feableness of their excuses, we can only conclude that they support  the arms trade or at least don’t object to it.

There have been protests, vigils and acts of worship on the steps of Church House in resistance to every RUSI conference there since 2012. This time, with several groups involved, watch out for news of more. One of the biggest protests will be online: we’ll be mass tweeting Church House on Tuesday (27th June). You can reach them at @Churchhouseconf. You can also phone Church House to ask politely but firmly for an explanation, on 020 7390 1590.

For news of any protests that appear during the event, follow the Fellowship of Reconciliation at @forpeacemaker, or me at @SymonHill.


This article originally appeared (in a slightly shorter form) on the blog of the Campaign Against Arms Trade (CAAT) on 22nd June 2017. Many thanks to CAAT for hosting it.

The Church of England’s budget response reveals twisted priorities

Institutional churches can be pretty slow to respond to injustice, so I’m not surprised that some people were pleased to see that the Church of England issued a speedy response to George Osborne’s budget yesterday.

Did the CofE’s response challenge the cuts to disability benefits? Denounce the tax breaks for corporations and the wealthy? Demand more funding for public services and the protection of the welfare state?

No. It did none of these things. The Church of England’s press release began with the following words:

“The Church of England has welcomed warmly the announcement in the Chancellor’s Budget today of a £20 million fund for works to cathedrals.”

It continued along similar lines.

Thankfully, many Christians, including both clergy and lay people in the Church of England, have criticised the budget – the last in a long line of Osborne budgets to serve the rich at the expense of the rest. Justin Welby, the Archbishop of Canterbury, has been known in the past to criticise some of the cuts to the welfare state, although I believe he has yet to respond to the budget.

Nonetheless, it says a great deal about establishment that the first official response from the Church of England as a whole was to “warmly” welcome the crumbs that the Chancellor threw in their direction.

Some may say that this was a press release about the cathedrals repair fund rather than the budget as a whole. That, of course, is the problem. Why should this be considered the most important part of the budget for the Church to respond to? It is a trivial detail.

Nor should it be said that this announcement was more relevant to the Church than the other parts of the budget. It was not. Christians are called to follow Jesus, who led by example in showing solidarity with the poor and marginalised. He did not set up a charity for maintaining interesting old buildings.

US Defence Secretary admits British nukes are not independent

The US Defence Secretary has effectively admitted that the UK’s Trident nuclear weapons system is not independent.

British cheerleaders for Trident like to call it “Britain’s independent deterrent”. Critics of Trident point out that it is dependent on US technology. Its supporters dismiss this argument. They will be disappointed that their friends in the US government are not more careful with their wording.

Ash Carter, US Defence Secretary, encouraged the British Parliament to renew Trident in an interview with the BBC. He said:

“We’re very supportive of it [Trident] and of course we work with the United Kingdom. We’re actually intertwined on this programme, mutually dependent. We want to have the programme for our own purposes; the UK wants to have it for its purposes. We’re partners in this.”

Asked by the interviewer if this meant that the US could “turn it off”, Carter stumbled over his words slightly, scratching his nose and saying:

“Well it doesn’t get down to – Of course, we have independent authorities to fire but we are dependent upon one another industrially. We depend upon the United Kingdom. The United Kingdom depends upon us. That’s part of the special relationship.”

That’s far short of an outright “no” to the question and perilously close to a “yes”.

Disappointingly (but unsurprisingly), much of the media coverage of Carter’s interview has focused simply on his call for the UK to renew Trident, rather than his comments about dependence. Headlines have tended to refer to his initial argument for Trident renewal. He said:

“I think that the UK’s nuclear deterrent is an important part of the deterrent structure of NATO, of our alliance with the United Kingdom and helps the United Kingdom to continue to play that outsized role on the global stage that it does. Because of its moral standing and its historical standing, it’s important to have the military power that matches that standing.”

What a sad illustration of the attitudes of the powerful: a belief that moral standing is enhanced by maintaining the ability to kill millions of people.

Cameron wants us to remember Jesus’ birth – but not his life

David Cameron has just released his Christmas message, calling on us to mark the birth of Jesus and to remember those who are hungry or lonely at Christmas.

I find Cameron’s message hard to stomach. David Cameron speaks of the meaning of Jesus even as his government wages class war on the poor and pursues endless war in the Middle East.

I do not claim to be a better Christian than David Cameron. I fail to live up to Jesus’ teachings all the time. I sometimes struggle to understand Jesus’ meaning. I do not assume that all my conclusions about Jesus are right.

This does not stop me expressing my revulsion when Jesus’ name is invoked to back up a government whose policies are geared to promoting the short-term interests of the rich and powerful.

Let’s have a look at Cameron’s message. It begins with these words:

“If there is one thing people want at Christmas, it’s the security of having their family around them and a home that is safe. But not everyone has that.”

Cameron goes on to talk of those living in refugee camps. Are these are the same refugees who the UK government has been so reluctant to welcome? He then adds, “Throughout the United Kingdom, some will spend the festive period ill, homeless or alone.”

Hunger and loneliness do not happen by chance but are due to inequality, capitalism and an individualist society. More people are hungry, more people are lonely, as a direct result of Cameron and Osborne’s policies. Rough sleeping in the UK has gone up a whopping 55% since Cameron became Prime Minister.

Cameron goes on to pay tribute to nurses, volunteers and others who work to support “vulnerable people” at Christmas.

I am happy to pay tribute to those who support vulnerable people, as well as those working to change the situations that make them vulnerable. More such workers and volunteers are needed as Tory policies increase poverty and remove support from people in need.

The Prime Minister then praises the armed forces, saying “It is because they face danger that we have peace”.

Cameron seems to think that peace is the absence of violence. UK armed forces are sent to fight in wars for commercial and strategic interests in which innocent people are routinely killed. War does not lead to peace any more than promiscuity leads to chastity.

The message talks of those who are “protecting our freedoms”. We are very fortunate to have a great many freedoms in this country. We have them because our ancestors campaigned for them, not because the powerful graciously handed them down.

Referring to peace, the Prime Minister says:

“And that is what we mark today as we celebrate the birth of God’s only son, Jesus Christ – the Prince of Peace. As a Christian country, we must remember what his birth represents: peace, mercy, goodwill and, above all, hope. I believe that we should also reflect on the fact that it is because of these important religious roots and Christian values that Britain has been such a successful home to people of all faiths and none.”

Britain is not, and never has been, a Christian country. Jesus did not call for “Christian countries”. He spoke of the Kingdom of God, in which “the first will be last and the last first”. This is a challenge to all the kingdoms, powers and hierarchies of this world.

Jesus sided with the poor, called on the world to change its ways and was arrested after leading a protest in the Jerusalem Temple. He was executed by the Roman Empire with the collusion of religious leaders.

Most of today’s politicians, had they been around at the time of Jesus, would have labelled him a dangerous extremist. Editorials in the Daily Mail would have demanded his crucifixion.

Jesus said, “To everyone who has will be given more; but anyone who has not will be deprived even of what he has.” Jesus was aware of the inequality and injustice in his own society, but it sounds like an equally good description of the UK government’s current policies.

My prayer at Christmas is that we will follow Jesus’ call to look into our hearts and that we will reflect on how we contribute to both justice and injustice in the world. In the light of this, I pray that we will end our subservience to systems of exploitation and war and follow Jesus’ example of resisting them.

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My new book, The Upside-Down Bible: What Jesus really said about money, sex and violence, has just been published by Darton, Longman and Todd.

Did Jesus believe in saving money?

David Cameron likes to describe people who work hard and save money as those who ‘do the right thing’. Cameron is a self-professed Christian and I would be fascinated to hear where he finds support for this approach in the teachings of Jesus.Upside-Down Bible

The gospels are pretty negative about saving money.

Take the ‘parable of the rich fool’, which you can find at Luke 12, 13-21. A rich man replaces his barns with bigger ones in order to store ‘all my grain and all my goods’. He then relaxes, knowing he has plenty of possessions on which to rely. God appears and calls him a fool, saying his life will be taken that very night. ‘And the things you have prepared, where will they be?’

Many Christians insist that it was not the man’s wealth that was the problem but his attachment to it. But the question at the end seems to be mocking the efforts he has made to accumulate it. Just afterwards, Jesus urges his disciples not to worry about what they will eat and wear. ‘Consider the ravens,’ he says. ‘They have neither storehouse nor barn, and yet God feeds them.’

Elsewhere, Jesus urges his listeners not ‘to store up treasure on earth’ but treasure in heaven. He told a wealthy man to give all he had to the poor. Urging people not to boast about their generosity, he encouraged them not to let their left hand know what their right hand was doing. It is difficult to imagine Jesus entering his daily income and expenditure on a spreadsheet.

Jesus was acting in a strong biblical tradition. When the Israelites fled Egypt – where food was stored in barns for the elite – they had to rely on ‘manna’, food sent by God on a daily basis that went rotten if kept until the next day.

I have recently been showing Jesus’ teachings to non-Christians who were new to the Bible (as research for my new book, The Upside-Down Bible). I was not surprised that some of them regarded them as over-the-top. Dunyazade, a Muslim, contrasted Jesus’ ‘extreme’ encouragement to give away everything with the apparently more realistic Muslim requirement to give a percentage of your income away. Carl, a left-wing activist, approved of Jesus’ words on the grounds that they support ‘the ideals of socialism’. Sally, a charity fundraiser, saw Jesus reflecting the reality that it is often some of the poor who give the most to charity.

The gospels imply that at least some of Jesus’ disciples lived in community, sharing a common purse. This may have removed day-to-day fears about having enough to eat while making things very uncertain and precarious in the longer term. This style of living was itself a radical witness to the Kingdom of God, contrasted with the kingdoms and values of this world.

I recently heard a politician suggest that financial advisers should be stationed in food banks, to help their users to manage money. Perhaps he thinks the sharp rise in food banks has been caused by an outbreak of financial mismanagement. True, charities provide a valuable service in advising people on looking after their finances, but this is different to seeing such matters as the cause of the problem. I have always been baffled by the common middle-class belief that the act of entering numbers in columns generates food.

The idea of saving money and looking after it is so venerated in today’s society that any rejection of it seems extreme. Perhaps it’s time for Christians to acknowledge that this is what Jesus’ teachings are: extremist.

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My new book is The Upside-down Bible: What Jesus really said about money, sex and violence, which was published by DLT on 26th November in paperback and eBook, priced £9.99. The above post appeared originally on the DLT Books Blog as part of a series of five posts looking at Jesus’ parables in the light of my research for the book.

More famous parables reconsidered

Upside-Down BibleLast week saw the publication of my new book, The Upside-Down Bible: What Jesus really said about money, sex and violence.

My publisher – Darton, Longman and Todd – have been publishing a series of blog posts I have written about Jesus’ parables, based around some of the parables explored in the book.

The fourth post, Sex workers and the Kingdom of God, was published today. It explores Jesus’ comments on sex workers and the “parable of the two sons” in Matthew 21.

The previous blog posts are