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Questions we asked

  1. 1The legal documents mention LGBTI identities in a non-negative way

    • 0 pt if the documents mention LGBTI identities in a negative way, or do not mention them at all.
    • 0.5 pt if the documents mention LGBTI identities in a hetero-normative or assimilative way.
    • 1 pt if the legal documents mention LGBTI identities in an affirmative way.

  2. 2The legal documents state the importance of diversity in representational leadership

    • 0 pt if the documents do not state the importance of diversity in representational leadership, or if diversity is portrayed under a negative light.
    • 0.5 pt if the documents recognise leadership only to cis-gender gay men, or only to cis-hetero men and women.
    • 1 pt if the documents portray leadership and state the importance of diversity in an affirmative way.

  3. 3The church’s theology implies the unconditionally acknowledged equality of all people for God regardless of their sexual orientation, gender identity, and sex characteristics

    • 0 pt if the equality of all people for God is dependent upon feeling and behaving according to traditional hetero-normative values.
    • 0.5 pt if the equality of all people for God is dependent upon how one acts on their sexual orientation.
    • 1 pt if the equality of all people for God is unconditionally acknowledged.

  4. 4The Bible is not used as a normative instrument for defining gender roles, and is not interpreted as a condemnation of LGBTI people nor of LGBTI lived desires, sexualities, and identities

    • 0 pt if the Bible is used as a normative instrument for defining gender roles, and/or interpreted as a condemnation of LGBTI people and of LGBTI lived desires, sexualities, and identities.
    • 0.5 pt if the Bible is used as a normative instrument for defining gender roles, and/or interpreted as condemnation of LGBTI acts but not people.
    • 1 pt if the Bible is not used as a normative instrument for defining gender roles, and/or not interpreted as a condemnation of LGBTI people nor of LGBTI lived desires, sexualities, and identities.

  5. 5The Tradition is not interpreted as a condemnation of LGBTI people nor of LGBTI lived desires, sexualities, and identities

    • 0 pt if the Tradition is interpreted as a condemnation of LGBTI people and of LGBTI lived desires, sexualities, and identities.
    • 0.5 pt if the Tradition is interpreted as condemnation of LGBTI acts but not people.
    • 1 pt if the Tradition is not interpreted as a condemnation of LGBTI people nor of LGBTI lived desires, sexualities, and identities.

  6. 6The church policy mentions LGBTI identities in a non-negative way

    • 0 pt if the policy mentions LGBTI identities in a negative way, or do not mention them at all.
    • 0.5 pt if the policy mentions LGBTI identities in a heteronormative way.
    • 1 pt if the policy mentions LGBTI identities in an affirmative way.

  7. 7The church provides and/or acknowledges a protocol/guided process to local congregations on how to become more inclusive and affirming

    • 0 pt if there is no protocol, or if churches indicate procedures such as conversion therapy.
    • 0.5 pt if there is a partial protocol, or a protocol covering only specific aspects of inclusivity and affirmation.
    • 1 pt if there is a protocol on how to become more inclusive and affirming.

  8. 8The church allows local parishes/congregations/regional associations to have discussion and agency on LGBTI issues and to establish their own policy of affirming the rights of LGBTI people

    • 0 pt if churches do not allow for local parishes/congregations/regional associations to establish their own policy or discussion affirming the rights of LGBTI people.
    • 0.5 pt if the churches do not take a stand in the matter.
    • 1 pt if the churches allow local and regional policy-making on LGBTI issues, or if they actively promote such local engagement.

  9. 9The church officiates ‘same-sex marriages’ and/or holds a blessing ceremony for same-sex couples

    • 0 pt when no type of blessing or marriage is officiated.
    • 0.5 pt when the blessing is granted but it does not possess the same dignity of heterosexual marriage.
    • 1 pt when the church officiates marriages and/or holds a blessing ceremony for same-sex couples that are equal in dignity of heterosexual blessings

  10. 10The church baptises children of parents of all sexual orientations and gender identities

    • 0 pt the church does not baptise children of non-heteronormative couples.
    • 0.5 pt when the baptism is granted but the parents or their sexual orientation and/or gender identity is excluded or criticised.
    • 1 pt if the church baptises children of parents of all sexual orientations and gender identities.

  11. 11The church unconditionally accepts LGBTI people as members, not refusing them baptism if that is the condition for membership

    • 0 pt the church does not accept LGBTI people as members.
    • 0.5 pt the church accepts LGBTI people as members, but posing conditions such as celibacy.
    • 1 pt the church unconditionally accepts LGBTI people as members, not refusing them baptism if that is the condition for membership.

  12. 12Transgender persons receive a special blessing when they present their new name and/or identity in church

    • 0 pt transgender persons in their identity are not welcome in the church, or they are accepted under non-inclusive and non-affirmative conditions.
    • 0.5 pt transgender persons in their identity are accepted in church but they do not receive a special blessing.
    • 1 pt transgender persons receive a special blessing when they present their new name and/or new identity in church.

  13. 13The church doesn’t make any restriction to participating in the Eucharist/Communion based on gender and/or sexual identity

    • 0 pt the church restricts participation due to gender and/or sexual identity.
    • 0.5 pt there are no restrictions to participation, but there is a differentiation that implies a hierarchy or a deviation from normality. For instance, communion is given to LGBTI people as a means of ‘healing’, or communion is given only to LGBTI people who practice a celibate lifestyle.
    • 1 pt the church does not make any restriction to participating in the Eucharist/Communion.

  14. 14Cis-hetero women and openly LGBTI people are admitted in seminary (institute for ministerial education and formation)

    • 0 pt when only cis-hetero men are admitted in seminary.
    • 0.5 pt whenonly cis-hetero women and men are admitted in seminary.
    • 1 pt when people are admitted in seminary regardless of their gender, sexual orientation, or gender identity.

  15. 15The church ordains people regardless of their gender, sexual orientation, or gender identity

    • 0 pt when only cis-hetero men are ordained.
    • 0.5 pt when either gender or sexual discrimination is mentioned.
    • 1 pt when the church ordains people regardless of their gender, sexual orientation, or gender identity.

  16. 16The church provides affirmative theological educational material for clergy formation on gender equality and LGBTI issues

    • 0 pt the church does not provide educational material on the issue, or it provides non-affirming/condemning material.
    • 0.5 pt the church provides educational material that implies differentiation, a hierarchy, or a variation from normality. For instance, it is acknowledged that gay and lesbian people ‘are born this way’, but a celibate lifestyle is morally prescribed.
    • 1 pt the church provides fully affirmative theological educational material.

  17. 17Cis-hetero women and openly LGBTI people perform leading clerical functions in the church on a national level

    • 0 pt cis-hetero women and openly LGBTI people are not allowed to perform leading functions.
    • 0.5 pt when men and women are allowed to perform leading functions, but not openly LGBTI people. Or when men, including openly gay men, are allowed to perform leading functions, but not women and gender non-conforming people.
    • 1 pt when cis-hetero women and openly LGBTI people perform leading functions in the church on a national level.

  18. 18Cis-hetero women and openly LGBTI people are actively involved in the church’s policy making on equality and non-discrimination

    • 0 pt cis-hetero women and openly LGBTI people are not actively involved in the church’s policy making.
    • 0.5 pt when there is either a gender or sexual discrimination.
    • 1 pt when cis-hetero women and openly LGBTI people are actively involved in the church’s policy making on equality and non-discrimination.

  19. 19The church employs openly LGBTI people for non-pastoral tasks on the church premises and in church owned offices

    • 0 pt when LGBTI people are not employed for non-clerical tasks.
    • 0.5 pt state laws do not allow the church to discriminate on the basis of sexuality when employing someone in their premises, but they nonetheless make choices that discriminate people on the basis of their sexual orientation and/or gender identity (sometimes depending on their marital status). For instance, under a ‘don’t ask, don’t tell’ philosophy, the church asks LGBTI employees to keep their sexuality and/or gender identity private.
    • 1 pt LGBTI people are employed for non-clerical tasks.

  20. 20The church employs openly LGBTI people in any place where the church offers services to society

    • 0 pt LGBTI people are not employed.
    • 0.5 pt state laws do not allow the church to discriminate on the basis of sexuality when employing someone in their services, but they nonetheless make choices that discriminate people on the basis of their sexual orientation and/or gender identity (sometimes depending on their marital status). For instance, under a ‘don’t ask, don’t tell’ philosophy, the church asks LGBTI employees to keep their sexuality and/or gender identity private.
    • 1 pt LGBTI people are employed.

  21. 21The church supports the adoption and raising of children by LGBTI couples

    • 0 pt no support, and/or even condemnation.
    • 0.5 pt the support is conditional.
    • 1 pt full support.

  22. 22Celibacy is not a requirement specific to LGBTI people, both among clergy and lay people

    • 0 pt If it is required.
    • 0.5 pt if it is required from clergy, but not from lay people.
    • 1 pt if it is not required.

  23. 23The church promotes social acceptance of the LGBTI-community in its public rituals

    • 0 pt there are condemning declarations or counter-activities during LGBTI community’s public rituals.
    • 0.5 pt churches keep a neutral stance on the LGBTI community in its public rituals.
    • 1 pt when the church promotes social acceptance of the LGBTI-community in its public rituals.

  24. 24The church provides social ministry (‘diaconia’ or ’caritas’) to LGBTI people

    • 0 pt there is no ministry.
    • 0.5 pt there is ministry but under differentiated or heteronormative assumptions.
    • 1 pt when the church provides social ministry.

  25. 25The church established a pastoral ministry for LGBTI members of the church

    • 0 pt if there is no ministry.
    • 0.5 pt there are ministries in some regional churches.
    • 1 pt there is a national ministry for the whole of the church, or there are ministries in most of the regional churches.

  26. 26The church supports an LGBTI association of clergy/ministers/students of theology

    • 0 pt if there is no association, or if there is an association promoting celibacy, conversion therapy, etc.
    • 0.5 pt there is a self-established association welcomed by the church.
    • 1 pt there is an affirmative association established by the church.

  27. 27The church does not support any (private or church-related) organisation that promotes the heteronormative ‘traditional’ family as the cornerstone of church and society, with an implied negative inclination towards openly LGBTI people

    • 0 pt the church supports such an organisation.
    • 0.5 pt some parts of the church support such traditional organisations.
    • 1 pt the church does not support such an organisation.

  28. 28The church publicly supports advocacy groups/organisations for LGBTI people

    • 0 pt the church does not work with LGBTI organizations.
    • 0.5 pt the church doesn’t give official support, but allows that parts of the church are affiliated with them.
    • 1 pt the church works with LGBTI organizations, either secular or religious.

  29. 29The language used by church leaders is inclusive and affirmative towards LGBTI people

    • 0 pt if the language is condemning and non-inclusive.
    • 0.5 pt the language used by some leaders is affirmative, but not the language used by the majority of the leaders.
    • 1 pt if the language used is inclusive and affirmative.

  30. 30The church’s communication on a national level in general (website, bulletins, social media, newsletters, etc

    • 0 pt when the communication constitutes a negative or condemning environment.
    • 0.5 pt the church’s communication tends towards inclusivity but LGBTI people still are assigned a different status than cis-heterosexual people.
    • 1 pt when the communication constitutes an affirmative environment.

  31. 31Gender issues and sexuality are thematised in public worship on the national level of the church

    • 0 pt it is absent in public worship.
    • 0.5 pt it might be present at a local or regional level.
    • 1 pt it is present at a national level.

  32. 32The liturgical language in prayer or worship books is sensitive to gender issues and sexual orientation

    • 0 pt when the language is omissive to gender and sexuality issues, or when it reproduces hierarchies and differentiation based on gender and sexual orientation.
    • 0.5 pt the liturgical language is sensitive to gender issues, but only from a cis-hetero feminist perspective. For instance, God can be called a Mother, and Adam is a 'human being' instead of 'man'. Yet liturgical language referring to love-relationships is not at all sensitive to sexual diversity, or to gender identities beyond the binary of male/female.
    • 1 pt the language is sensitive to LGBTI issues.

  33. 33The educational and formational material offered by the church to its members in any of its educational or catechetical activities present an affirmative inclination towards LGBTI experiences and issues

    • 0 pt when the material is omissive to gender and sexuality issues, or when it is condemning.
    • 0.5 pt the educational material is open and tends towards inclusivity, yet it reproduces a heteronormative idea of normality and/or assigns a different status to LGBTI people in another way.
    • 1 pt the material is affirmative towards LGBTI experiences and issues.

  34. 34The church raises awareness on the interconnectedness of justice and inclusivity in general

    • 0 pt the church raises no awareness on these issues in their interconnectedness.
    • 0.5 pt the church raises a certain amount of awareness on certain aspects of justice and inclusivity, yet does not make connections between such issues.
    • 1 pt the church does raise awareness on these issues and their interconnectedness.

  35. 35The church takes into account the scientific research on gender and sexuality, and engages with it in a constructive and open dialogue

    • 0 pt the church does not take into account scientific research, or it engages with it in a non-inclusive and/or condemning way.
    • 0.5 pt the church only occasionally takes into account scientific research on gender and sexuality, sometimes engaging with it in a constructive way.
    • 1 pt the church takes into account the scientific research on gender and sexuality, and engages with it in a constructive and open dialogue.

  36. 36The church acknowledges its involvement in the (past and present) discrimination of LGBTI people

    • 0 pt there is no acknowledgement. Reiteration of old narratives (correlation with paedophilia, suggestion of conversion therapy). Or they are rejecting the latter but use new narratives to defend ‘the tradition’ (mention a fight against gender ideology, against non-discriminatory laws, and use of freedom of religion in this sense). Distances itself from direct violence but they create new narratives that instigate homophobia and transphobia. Defending the tradition can involuntarily ignite the violence.
    • 0.5 pt Some church leaders or bodies have acknowledged discrimination of LGBTI people, but there is no official declaration on national level.
    • 1 pt the church acknowledges its involvement in the (past and present) discrimination of LGBTI people. The church recognises that there is, i.e., no correlation between male homosexuality and paedophilia. They recognise the damage and inefficacy of conversion therapy.

  37. 37In regards to LGBTI experiences and issues, the church publicly apologized and asked for forgiveness from everyone who was affected negatively by the church’s past non-inclusivity

    • 0 pt the church didn’t publicly apologize and ask for forgiveness.
    • 0.5 pt N/A
    • 1 pt the church publicly apologized and asked for forgiveness.

  38. 38The church made public statements in regards to the right to safety of LGBTI people

    • 0 pt in case there are no public statements on the issue, or only negative and condemning.
    • 0.5 pt when the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  39. 39The church made public statements in regards to the rights to freedom of thought, conscience, and religion of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  40. 40The church made public statements in regards to the right of political organisation and expression of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  41. 41The church made public statements in regards to gender-related rights of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  42. 42The church made public statements in regards to reproductive rights of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  43. 43The church made public statements in regards to kinship-related rights of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  44. 44The church made public statements in regards to the labour rights of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  45. 45The church made public statements in regards to the health rights of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  46. 46The church made public statements in regards to the diversity education in public schools, directed at building tolerance and affirmation of the rights of LGBTI people

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.

  47. 47The church made public statements in regards to the rights of LGBTI people to access other public services

    • 0 pt there are no public statements on the issue or only negative and condemning.
    • 0.5 pt the church has made statements on some of the mentioned examples and speaks about them incidentally.
    • 1 pt the church has made statements referring to most of the mentioned issues and speaks about them consistently.