Calling the Question: The Role of Ministries of Presence and Polity Principles in the Struggle for LGBTQIA+ Inclusion, Ordination, and Marriage in the Presbyterian Church (U.S.A.) and Its Predecessor Denominations

Abstract

This article reflects upon how LGBTQIA+ Christians and their allies within the Presbyterian Church (U.S.A.) and its predecessor denominations ‘called the question’ on their right to and responsibility for membership, ordination, and marriage by simultaneously (1) practicing apologetic ‘ministries of presence’ and (2) grounding their ecclesio-juridical arguments in the church’s long-standing polity principles. It is commonly argued that advocates for full inclusion pushed the church to change historic norms, while ‘conservative’ voices called for the maintenance of time-honored principles. In an effort to problematize such reductionistic accounts, this article begins by sketching the historical trajectory of U.S. Presbyterian theology and polity, with special emphasis on the Adopting Act of 1729 and the tradition that proceeds from it. Building upon its survey of the debates that shaped the church’s history between the early eighteenth and mid-twentieth centuries, the text then shows how LGBTQIA+ Presbyterians and their allies acted within the traditional discursive patterns of their faith community when they advocated for the repeal of the exclusive policies that arose in the second half of the twentieth century. Inspired by the work of advocates and allies alike, when the PC(USA) and its predecessor denominations articulated an inclusive stance toward openly LGBTQIA+ members in 1978/1979, removed barriers to their ordination in 2011, permitted same-sex marriages within Presbyterian communities in 2015, and opened the church to receiving new theological insights from queer people via the adapted version of the ‘Apology Overture’ in 2016, the church’s collective discernment drew on historic Presbyterian principles of theology and governance to respond (often imperfectly) to contemporary challenges. The church’s multi-generational self-critique thus created a space in which queer Christians could ‘re-de-normalize’ their experiences of life and faith in ways that may open doors for post-apologetic reconstructive theological engagement in the years to come.