Throughout the structure of this dissertation research, there will be a literature review identifying critical sources based on the themes of religion within the United Kingdom, and the LGBT community. A methodology with sections describing the approaches and design, as well as an analysis of the secondary data collected. Moreover, there will be findings and analysis of the data collected that researchers have used within their study. Additionally, a conclusion and recommendation will summarise the key points within each section and provide further recommendations for future studies.
1.1 Aims and Objectives
The purpose of this study is to document and investigate the relationship between the LGBT community and the Church of England in regard to weddings within the United Kingdom. In order to achieve the primary aim, four succinct objectives are needed to identify and implement a thorough understanding of the relationship between the LGBT community and the Church of England. The statements of those objectives are to analyze similarities and differences between LGBT and Church weddings within the time of the 19th century and the 20th century; identify two previous and current major movements that had made an impact on the outlook of weddings; explore the cultural and social norms between LGBT and Church weddings the United Kingdom; to evaluate information that can impact on the future of the LGBT and Church weddings from the 20th century.
1.2 Background
The LGBT community faced many challenges during the 15th century up until the 19th century. Dryden (2017) researched that male homosexuality was illegal until the 1960s, and was plenty of criminal records; however, female homosexuality was not officially criminalized, as it was never explicitly targeted by any legislation. Although it was discussed in the Parliament in 1921 to introduce discriminatory legislation, this ultimately failed as both the House of Commons and the House of Lords rejected it, due to its fear that the law would receive unwanted attention to encourage women to explore homosexuality. Moreover, Jowett (2017) stated that in 1967, the Sexual Offences Act permitted sex between men in England and Wales. It was the only particle undergoing acceptance, as sex between men remained prosecutable unless it took place under strict conditions of privacy, which then continued to be a crime. However, these discriminatory aspects have not yet been dismissed until later legislation and homosexual acts were not legalized (Cited in Dryden, 2017).
Additionally, with the history of the Church of England, it was also known as an establishment or state church in England which is part of the Anglican Communion. The Church of England was first derived during the Roman period, however, the Church’s official formation and identity were through the Reformation in England in the 16th Century. Henry VIII created the process of building the Church and passed the Act of Succession, which divided it into two provinces: Canterbury and York (BBC, 2011). Additionally, The Episcopal Church (2020) claims the Church seeking to combine Catholic and reformed elements, historically represented by Anglo-Catholics, Liberals, and Evangelicals.
Furthermore, the Church of England also has a law-making role in Britain. BBC (2011) describes the Church with a legislative role of Archbishops and bishops, who surround themselves in the House of Lords and are well known for their title as the Lords Spiritual, as they bring a religious ethos to the secular process of law. Additionally, The Church of England (2020) annotates that it is led by Archbishops of Canterbury and York, along with 106 other bishops. They provide guidance and direction to other several churches across the United Kingdom and also provide a decision on the Church for society. Moreover, The Church of England (2020) considers and approves legislation affecting the entire Church of England, with the national assembly of the Church of England ‘The General Synod’. They formulate new forms of worship and debates matter of national and international importance. However, The Episcopal Church (2020) identifies the Church of England with a threefold ministry of bishops, priests, and deacons. The Church is characterized by its loyalty to Christian tradition while accommodating a wide range of people and views.
2 Literature Review
This literature review aims to compare and analyze two variables, the LGBT community and the Church of England, in regard to weddings, through social and cultural within the United Kingdom with the use of secondary data that already exists. Moreover, analyzed data between the differences and similarities will be applied to the variables. The data will be organized chronologically, starting from the relationship between the LGBT community and Church weddings, and whether there be similarities or differences between the two subjects. Furthermore, significant movements that had been impacted by the outlook of weddings will be discussed. Furthermore, lastly, what the future holds for the 20th century in regards to the LGBT community and the Church of England weddings.
2.1 Relationship between the LGBT Community and Church weddings
Bernard and Whitley (2009) stated that the relationship between religion and prejudice might be problematic in the issue of attitudes toward lesbians and gay men. Although most religions do teach tolerance toward outgroups, the majority of prominent religions condemn homosexuality. They researched that both intrinsic religiosity and fundamentalism were more often positively relate to prejudice against lesbians and gay men than to racial and ethnic prejudice. A researcher studied Allport and Ross (1967) introduced the distinction between intrinsic and extrinsic religious orientation. An intrinsic orientation reflects the extent to which people genuinely believe their religions’ teachings and try to live their lives according to them.
In contrast, an extrinsic orientation reflects the extent to which people use religion as a means to achieve non-religious goals. However, Kirkpatrick (1989) identified other components of extrinsic religiosity, a social component and a personal component (Cited in Bernard and Whitley, 2009). Janssen and Scheepers (2019) also studied the importance of different dimensions of religiosity by explaining the rejection of homosexuality. The influence of religion is argued to have become less prominent in individuals’ lives, but the general portrayal attitude toward homosexuality remains negative. Several studies were then examined to determine the rejection of homosexuality factors, and religiosity appears to be the strongest socializing determinant. Religiosity seems to play an important role in individuals’ lives which affects their attitudes, as many identify with a religious denomination. Stark and Glock (1968) discovered a distinction between religious practice, belief, experience, and knowledge, so religion is considered to act as a socializing force. Therefore, Janssen and Scheepers (2019) indicate that if the social norm or people are having to reject homosexuality, adherents are more likely to adopt this attitude.
Moreover, Jowett (2013) referenced The Daily Telegraph (2013) with the concept of marriage as being constant: ‘Throughout history and across cultures, marriage is recognized as being between a man and a woman.’ Heterosexual marriage is originally ‘traditional’, which presents them with the privilege and excluding same-sex couples from the establishment of marriage. Moreover, another articulation of same-sex marriage is seen as an imposition and threat towards ‘freedom of conscious’ to religion. Wetherell and Potter (1992) referenced by Jowett (2013), argued this; however, it was contrasted by the Government when they provided a consultation document which imposed religious ministers or organisations not to oblige in marrying same-sex couples. As a result, Jowett (2013) potentially determined these arguments will provide potential injustice rather than improvements, and position those religious people to be under threat rather than the people in the LGBT community.
In contrast, several authors still portrayed the LGBT community as being entirely different, and should not have the same rights as heterosexual couples. Jowett (2013) examined several arguments against same-sex marriage, as articulated in the British press during the time of public discussion on marriage equality.
2.2 Major movements which impacted the outlook of weddings
There have been significant movements that had impacted the outlook of weddings; however, those movements were the sole component that portrays the current wedding norm. During the Stonewall Riots in New York in June 1969, Stonewall (2019) informed the Gay Liberation Front of leading an organization to form the uprising of more extensive movements. The creation of the GLF was in 1970, fighting for the rights of LGBT people. Additionally, Stonewall (2019) stated that some United Kingdom activists were involved in those critical movements in the US movement, and came back to Britain to proceed with their own Gay Liberation Front.
Tatchell (2019) additionally included the Gay Liberation Front Manifesto, which was a revolution in consciousness, and it remains until today. They offer a radical critique of sexism and what is generalized as homophobia; as well as pioneering, far-sighted agenda for both social and personal transformation. Although critical of the misogyny and homophobia of the “straight left”, it positioned the LGBT struggle as part of the broader anti-capitalist, anti-imperialist movement, striving for the emancipation of all humankind. The GLF Manifesto articulates a radical agenda for a non-violent revolution in cultural values and social institutions. It critiques homophobia, sexism, marriage, the nuclear family, monogamy, patriarchy, and gender roles.
Moreover, the GLF attempted to transcend the contradictions of such relative affluence by concentrating on the liberation of the individual within every section of society. Robinson (2006) also argued that the initial step towards liberation was to ‘free our heads’. As there were several cases in regards to those attempting the third and last were more or less critical. Third, the GLF rejected rigid structures in terms of both organization and political practice, replacing traditional political meetings with consciousness-raising groups. Furthermore, lastly, the GLF developed a particularly performative approach to political intervention.
Also, another movement that affected the role and outlook of weddings in public is the Civil Partnership Act. LGBT communion has an inconsistency and a complicated relationship with the Church of England. However, the Civil Partnership Act is considered stability towards heterosexual couples which was first introduced by the Labour Government in 2004. Barker (2006) also researched the introduction of the Civil Partnership Act to the United Kingdom Government as a completely new legal relationship, yet the structure of the new institution of the civil partnership, its provisions, and its aims are to promote and support stable relationships. Petter (2019) mentioned the Government addressing Civil partnership as a legally recognized relationship between two people, which offers a majority of the same benefits as a conventional marriage. Giordano (2020) has a similar statement considering the design of the Act includes responsibilities such as property, inheritance, and tax entitlements.
However, Civil Partnership is not the same as marriage in the United Kingdom. In 2003 Cooper and Carter (2009) researched a case regarding a lesbian couple who were residents of England, who married in Canada, whereas opposite-sex married in Canada would have had their marriage instantly recognized as a valid marriage, however in the United Kingdom, the marriage between the couple was converted by the Government to a civil partnership according to the enactment of the Civil Partnership Act. The couple sought a declaration that the marriage was valid, claiming that failure to recognize the validity of the marriage constituted a breach of their rights under the European Convention on Human Rights. In 2005, the High Court rejected the couple’s bid. It ruled their legal Canadian marriage invalid in the United Kingdom, finding that to the extent same-sex couples are treated differently from heterosexual couples.
2.3 Future of the 20th century of the LGBT community and Church of England weddings
As for the future of modern society, there will be differences within the LGBT community and the Church of England, whether one of the components changes their roles or attitudes towards the other component.
The Department for Culture, Media & Sport (2014) mentioned the Government not making a change from Civil Partnership to Marriage (Same-Sex Couples) because of the vital role it portrays. The Government recognizes few benefits of changing an understood legal institution without any evidence of a clear need in doing so, and also the impact it would create. However, the Government Equalities Office (2018) is staying committed to improving the UK by catering to everyone and removing barriers that restraints people. Despite there being a process, the Government cannot afford to be complacent as they are aware that the LGBT community continues to face significant restrictions to participate entirely with the public. They formulated an LGBT Action Plan which lays out the steps the Government will include in response to the public’s opinion. The Government Equalities Office (2018) created the survey to further improve the progress of their community, through research and evidence. The continuation of discrimination, bullying, and harassment in education, at work, and on the streets, hate crimes and high inequalities are still evident; therefore the survey aims to develop a better understanding of the experiences of LGBT people.
Glennon (2006) indicates that the ideological preference for marriage is retained; the practical legal distinctions between marriage and cohabitation have become somewhat ‘blurred’ as unmarried cohabitants are recognized in specific legislative contexts such as provisions relating to the succession of occupancies, and inheritance. The Civil Partnership Act improves this by creating a new legal partnership status.
However, modernizing the Church of England will impose a challenge, as there are still traditional rituals that they will still implement in their services. However, there is still a continuity of protecting individuals with their views and preferences. It is also essential that it is within a dignified nature of marriages and with no further negotiation to cause unnecessary problems in the future for the Church of England. Nonetheless, there is an attempt of adapting the Church of England in modern society with their new initiative of ‘Fresh Expression’ (2017). This new movement encourages new congregations gathered, to be reflective of the needs of communities and form recommendations for their situations. One of their concerns is their perception that the Church is becoming irrelevant in the modern world.
Similarly, innovation for the Church of England can lead to disregard or dilution of Christianity, but on the other hand, can be a form of a return to faith. However, concerning same-sex marriages, they do not condone it and have stated clearly that civil partnership does not count as marriage, although there is a reconciliation supporting the LGBT community (Bollinger, 2017).
Moreover, unlike a conventional marriage, there is no religious connotation attached to Civil Partnership. Marriages are different from civil ceremonies in terms of themselves, not involving any exchange of vows or any singing of the hymns which a conventional wedding has (Petter, 2019). Moreover, the Church of England (2012) further iterates that they cannot support the proposal of accepting “all couples, regardless of their gender to have a civil marriage ceremony”. Changing Attitude (2019) states there is a mixed position between the Church of England with LGBT rights. The Church currently allows people from the LGBT community to serve in the clergy and allows gay priests to enter into Civil Partnerships, but does not allow religious marriage ceremonies. The Church of England allows blessings and prayers after same-sex marriage ceremonies but does not perform full religious marriage ceremonies for same-sex couples.
Glennon (2006) implemented Fraser’s model of non-identarian recognition as a useful conceptual template from which to view gay and lesbian disempowerment. Fraser reflects on heterosexual-only marriage laws, which established the ‘heterosexual cultural norm’ and denies equality of participation to gays and lesbians. Therefore, Fraser considered a change to this with the traditional binarism of assimilation/anti-assimilation positions. The first option of legitimizing same-sex marriage and the second involves de-institutionalizing marriage, thus removing marital status as the substitution for the conferment of benefits and substituting it with another indicator. However, as Fraser’s model may not appear to provide any clear answers on strategy, the choice remains reduced to an assimilationist or anti-assimilationist option, and assessment is contained within a theoretical framework that allows ignoring the theoretical baggage associated with politics.
There are several reasons this strategy should be supported. First, while transformative strategies are preferable to a variety, they are also more challenging to achieve. Also, while several theorists appeal to arguments about the use of queer theory within a deconstructionist agenda, it is unclear what activism can deliver. Therefore, careful association should be indicated to avoid holding out for currently unattainable goals at the expense of smaller reform initiatives which increasingly have the potential to destabilize the norm.
Secondly, considering the historical disadvantage, prejudice, and stereotype suffered by gays and lesbians, the use of queer theory to address their ‘misrecognition’ carries certain dangers. The reasons why queer theory is appealing are because it rejects the presentation of a unified group-based collective. While the conceptualization tendencies of assimilation are well-rehearsed, implications of queer theory are less frequently articulated.
Lastly, for supporting partnership assimilation is a preferable option to a possible alternative. A trend has emerged where more ‘progressive’ proposals are designed to mask the express recognition of same-sex relationships for either political reasons to minimize opposition to reform or due to prejudice against such relationships. Thus, one must exercise caution when faced with proposals to create all legal categories of domestic relationships at this stage in the evolution of gay and lesbian rights.