Introduction

In recent decades, our denomination The Presbyterian Church in Canada (PCC) has studied and discussed questions related to sexuality, particularly questions related to same-sex marriage and the roles of LGBTQ2I+ people in ministry. Consistently, the church has recognized that we are called to be a welcoming, nurturing, loving and supportive community—a true church family.

In 2017, the PCC formed the Rainbow Communion to listen to the stories of LGBTQ2I+ people and others affected by the harms of homophobia, transphobia, and/or heterosexism within and by the church, and to share their stories of God’s grace experienced by them in Christian ministry. The PCC officially apologized to LGBTQ2I+ people when the Rev. Peter Bush, Moderator of the 2017 General Assembly, issued a letter of repentance, reminding the church of God’s call “to be a community where we welcome one another as Christ has welcomed us.” Likewise, Knox’s governing body (Session) confessed the damage caused by the church’s homophobia and hypocrisy when it voted to endorse Rev. Bush’s letter in January 2020.

A portion of the PCC’s current doctrine dates from 1994, and states that same-sex attraction is not sinful, but that same-sex sexual activity, including within a marriage covenant, is not within God's plan. Given this, individuals in any type of sexually active relationship outside of marriage, or in a same-sex marriage, are not to hold positions of official leadership, including, but not limited to, being ordained as elders or pastors. Individuals in opposite-sex marriage or who are celibate are eligible for ordination, including those who identify as LGBTQ2I+. This stance is usually referred to as “Side B” or the “traditional” view.

Following the work of the Rainbow Communion and the repentance the denomination has done, the General Assembly approved a second, parallel, definition of marriage. In addition to marriage being between “one man and one woman” the new definition allows for marriage between “any two adult persons”. (This second definition of marriage is sometimes called “Side A” or the “affirming” view.) Individual ministers and congregations were given “freedom of conscience and action” to select which definition and its associated theology they would use, while continuing to repent of homophobia and transphobia in the church.

During this time, Knox’s elders have been on a multi-year long journey of study, prayer, discernment, and conversation. It is uniquely our elder’s responsibility to discern our church’s theology and practice, and not a matter which would be brought to a congregational vote. We have supported Rev. Bush’s letter of repentance, sought to hear the voices of LGBTQ2I+ members of our church and their families, and sought God’s will for our church as each elder has brought their own convictions and perspectives to these conversations. This position paper is the result of all of this work, and is a first action of care to LGBTQ2I+ members of our community who deserve to clearly know our theology on sexuality, marriage, and community. This is not, however, an end to this important and ongoing work and conversation.