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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 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 generally read critically, but not in the case of LGBTI people. 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 does 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's ministries to children and young people are LGBTI-affirming

    • 0 pt LGBTI people are prohibited from leading youth ministry, and/or attendees at youth events are explicitly taught that queer sexualities are wrong, and/or youth are directed to "conversion" programmes.
    • 0.5 pt LGBTI people can lead youth ministry but on a 'don't ask, don't tell' basis; attendees encounter no mention of LGBTI people or concerns.
    • 1 pt The leaders can be openly queer and the children and youth attending classes/events consistently encounter active affirmation of LGBTI people and relationships in the materials and activities presented to them.

  9. 9The 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.

  10. 10The church officiates ‘same-sex marriages’ and/or holds a public 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 or held privately 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.

  11. 11The church recognises secular same-sex marriages and/or civil unions

    • 0 pt the church officially opposes the civil unions or same-sex marriage legislation. It officially prohibits people in such formal unions from full participation in the life of the church and requests them to end those unions.
    • 0.5 pt the church keeps silent on the issue, allowing for local pastoral discernment. Practices differ from congregation to congregation.
    • 1 pt the church officially recognises secular same-sex marriages and/or civil unions. Church members in such relationships are accepted and participate in church life as such.

  12. 12The 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 are excluded or criticised.
    • 1 pt if the church baptises children of parents of all sexual orientations and gender identities.

  13. 13The 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. In the case of transgender people, some churches require them to detransition in order to be accepted as members.
    • 0.5 pt the church accepts LGBTI people as members, but poses conditions such as celibacy or invisibility.
    • 1 pt the church unconditionally accepts LGBTI people as members, not refusing to baptise them if that is the condition for membership.

  14. 14Transgender 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.

  15. 15The 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 practise a celibate lifestyle or are in ‘the closet’.
    • 1 pt the church does not make any restriction to participating in the Eucharist/Communion.

  16. 16Cis-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 when only 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.

  17. 17The 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.

  18. 18The 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; or the church is in the process of developing affirmative materials; or the church provides affirmative materials on gender issues but not on LGBTI issues.
    • 1 pt the church provides fully affirmative theological educational material.

  19. 19Cis-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.

  20. 20Cis-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.

  21. 21The church employs openly LGBTI people for tasks performed by non-ordained workers on the church premises and in church owned offices

    • 0 pt when LGBTI people are not employed for non-ordained 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 against people on the basis of their sexual orientation and/or gender identity (sometimes depending on their marital status or gender). 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 openly LGBTI people are employed for non-ordained tasks.

  22. 22The 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 against 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 Openly LGBTI people are employed.

  23. 23The church supports the adoption and raising of children by LGBTI people

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

  24. 24Celibacy 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.

  25. 25The 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.

  26. 26The 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 to all.

  27. 27The church established an official LGBTI-affirmative pastoral ministry for members of the church

    • 0 pt if there is no ministry.
    • 0.5 pt there are ministries in some regional churches or an unofficial ministry.
    • 1 pt there is a national ministry for the whole church; or there are ministries in most of the regional churches; or there is no need for a special ministry as pastoral care is already LGBTI-sensitive.

  28. 28The 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; or there is no need for a special association as LGBTI clergy/ministers/students of theology are fully included in existing associations.

  29. 29The 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.

  30. 30The 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 parts of the church to be affiliated with them.
    • 1 pt the church works with LGBTI organizations, either secular or religious; or the need to work with LGBTI organisations is obsolete as the church itself is LGBTI-led.

  31. 31The 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.

  32. 32The 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.

  33. 33The church allows LGBTI-related symbols to be used in church spaces or on church buildings

    • 0 pt the church officially prohibits the use of such symbols and sanctions parishes/congregations that use them.
    • 0.5 pt the church stays silent on the issue. A diversity of practices can exist locally.
    • 1 pt the church encourages local congregations to use the symbols temporarily (e.g. for Pride Month) or permanently.

  34. 34Gender issues and sexuality are thematised in public worship at 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.

  35. 35The liturgical language in prayer or worship books is sensitive to gender issues and sexual orientation

    • 0 pt when the language omits 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 gender and LGBTI issues.

  36. 36The 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 omits 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.

  37. 37The church raises awareness on the interconnectedness of issues concerning 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 raises awareness on these issues and their interconnectedness.

  38. 38The 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.

  39. 39The church acknowledges its involvement in (past and present) discrimination of LGBTI people

    • 0 pt there is no acknowledgement; or reiteration of old narratives (correlation with paedophilia, suggestion of conversion therapy); or churchesare rejecting the latter but use new narratives to defend ‘the tradition’ (mentions of a fight against gender ideology, against non-discriminatory laws, and use of freedom of religion in this sense). Distances itself from direct violence but creates 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 (past and present) discrimination of LGBTI people, e.g. the church recognises that there is no correlation between male homosexuality and paedophilia and it recognises the damage and inefficacy of conversion therapy; or the need for acknowledgment is obsolete as the church has never been involved in (past and present) discrimination of LGBTI people.

  40. 40In connection with LGBTI experiences and issues, the church publicly apologised and asked for forgiveness from everyone who was affected negatively by the church’s past non-inclusivity

    • 0 pt the church didn’t publicly apologise and ask for forgiveness.
    • 0.5 pt N/A
    • 1 pt the church publicly apologised and asked for forgiveness (the church may have also made reparations); or the need for a public apology is obsolete as the church has never been non-inclusive.

  41. 41The church made public statements concerning the right to safety 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 and affirmatively.

  42. 42The 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 and affirmatively.

  43. 43The church made public statements concerning 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 and affirmatively.

  44. 44The church made public statements concerning 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 and affirmatively.

  45. 45The church made public statements concerning 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 and affirmatively.

  46. 46The church made public statements concerning 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 and affirmatively.

  47. 47The church made public statements concerning 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 and affirmatively.

  48. 48The church made public statements concerning 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 and affirmatively.

  49. 49The church made public statements concerning 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 and affirmatively.

  50. 50The church made public statements concerning 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 and affirmatively.

  51. 51The church actively promotes LGBTI inclusion in ecumenical and/or international settings

    • 0 pt the church is not officially/actively promoting LGBTI inclusion in wider contexts.
    • 0.5 pt the church is supporting such conversations unofficially.
    • 1 pt the church is publicly engaged in such conversations and supports advocacy groups leading that work.

  52. 52The church joins efforts with other local churches in promoting LGBTI inclusion

    • 0 pt the church has no track record of local ecumenical cooperation on LGBTI inclusion.
    • 0.5 pt such cooperation is underway but with no practical outcomes yet or such cooperation is unofficial or partial (e.g. related only to some groups within LGBTI community).
    • 1 pt there are public statements and documented projects related to LGBTI inclusion with clear participation of this church.