right of some schools to teach that our
relationships are inferior. We welcomed
every court ruling that upheld the equal
right of same sex couples to book a double at
a B&B or did not allow a council employee
to refuse to officiate at same sex civil
partnerships on grounds of their beliefs.
We cheered the decision by Transport for
London to refuse to allow London buses
to drive round the capital promoting an
anti-LGBT message. Discussing religion
does not mean giving any ground to anyone
using religion as cover for their homo-, bi- or
transphobia. We did not fight for decades to
achieve what we have just to compromise it
to appease those who would deny us.
So where does that leave campaigners
for LGBT equality in today’s increasingly
polarised world? The answer lies in the
fact that the headline stories do not
accurately reflect, but often distort, the
reality and as always, the truth is far more
complicated. Taking Britain as a case where
there is evidence of social attitudes, the
same proportion of people who identify as
religious as people who don’t are supportive
of LGBT equality: and contrary to what
the media suggests, that is true not just of
Christian groups but also of the many other
faith groups in Britain. This fact ought to be
much better known. It immediately knocks
on the head the argument that people of
faith are necessarily homophobic.
The problem therefore lies with the leaders
of faith groups who have always (throughout
history) been slow to accept social reality.
So while it may be true that those who
claim that their sole authority is tradition
will never change their views, plenty of
other faith leaders can and do shift their
views. This article is definitely not the place
to enter into theological debate but it is at
least arguable that the basic texts of faith
groups, insofar as they discuss social issues,
are related to the way life was organised at
the time they were written. Even where
they do make explicit reference to same
sex relationships or the immutability of
gender identity (and you sometimes have
to stretch the words to interpret them this
way), they reflect the dominant views of
their time. Societies have changed and
many other of the “rules” laid down in these
books have been changed too. This is a
continuing process – women bishops were
anathema not long ago. How many of the
ten commandments determine government
policies?
That is another reason why the TUC
supports the work of progressive faith groups
seeking change in their own religions.
Not only do they have the human right
to campaign for their religion (and most
religions do present themselves as religions
of love, not hate) to accept them. But in
pursuing that fight, they are also helping to
change the social reality around them. It will
be a very long time before there will be no
need for religious exemptions in employment
and education because faith employers and
faith schools now teach LGBT equality, but
it can happen and already there is evidence
that it is happening. Trade unions want
a world where at work, school and in the
community, people do not discriminate
on any of the equality grounds, without
exception. Our friends and allies among
people of faith are numerous, and are not the
problem but part of the solution.
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