What Christians think about homosexuality From L R

What Christians think about homosexuality From L. R. Holben, Six representative viewpoints (BIBAL Press, 1999) See also Dennis P. Hollinger, “The Challenge of Homosexuality, ” in The Meaning of Sex (Baker Academic, 2009),

Background Holben, a Christian, a former film and television writer, a journalist and seminar leader “What first led me to reading and reflection on the matter of Christianity and homosexuality…was the question of how I was to understand live my own life as a Christian and a gay man. ” (226) “I would not have written this present book unless I believed that there are men and women of integrity, intellectual honesty and genuine Christian faith advancing each of the viewpoints surveyed…. [I have] a conviction that—if we are to love God with our ‘whole mind' as we approach difficult moral issues— we have an obligation to expose ourselves to and attempt to understand viewpoints which are uncongenial, even painful to us. ” (227)

Terminological issues: “homosexuality”… “Homosexuality, as a description and category of human experience, has a long, complicated and problematic history. It has been utilized as a carrier of theological, political, and psychological ideologies of all sorts, with varying and contradictory influences into the lives of us all. ” B. Miller (J Anal. Psych, 2010) “The term ‘homosexuality’ was coined in the late 19 th century by a German psychologist, Karoly Maria Benkert. Although the term is new, discussions about sexuality in general, and same-sex attraction in particular, have occasioned philosophical discussion ranging from Plato's Symposium to contemporary queer theory. ” http: //plato. stanford. edu/entries/homosexuality/ The use of the acronym LGBTQ underlines much broader issues related to gender and the fluidity of such identity categories. Much sociological analysis argues that all these identities are socially constructed. My presentation is focused on one specific issue: churchly approaches to the issue of marriage between same-sex attracted Christians

Reading Scripture in the historical faith community and the contemporary world Places Christians have stood as we read and affirm biblical teachings as shaping for our lives (Heisey perspectives) Allegorical approaches: what the text says is symbolic of deeper spiritual meanings Traditional reading: what the text says is best understood by building on teachings of past Christian readers, beginning with early church theologians Historical-literary approaches: what the text says must be understood first of all within the contexts and genres where and when it was first written Interpretation by analogy: what the text says to us must be sorted out with possibilities that can be compared, since our cultural and social settings are very different from those of the first readers Reader response readings: what the text says is most meaningful in response to our experience as readers Contemporary knowledge: what the text says can be better understood by considering contemporary scientific, sociological, and psychological insights Why does this matter? We are all reading translations. The very act of reading and studying the Bible makes us interpreters.

Approach one—condemnation: Scripture makes no distinction between same-sex acts and same-sex orientation; both are condemned The oldest and most widespread view within Christian communities Don’t you know that people who are unjust won’t inherit God’s kingdom? Don’t be deceived. Those who are sexually immoral, those who worship false gods, adulterers, both participants in same-sex intercourse, thieves, the greedy, drunks, abusive people, and swindlers won’t inherit God’s kingdom. (1 Cor 6: 9 -10—CEB) Any other approach jeopardizes the purity of the church and the eternal welfare of those who are part of it My question: How does condemnation with no consideration of particular situations reflect the central biblical claim that “God is love”? (1 John 4: 16)

Approach two—a promise of healing: Through inner healing, gays and lesbians can move into a heterosexual orientation, though a struggle with homosexual temptations may continue. The perspective of Approach One toward homosexual orientation and behavior is shared; but the desire is to offer a pastoral and hopeful response. The apology and closure of Exodus International in 2013 was a shaping event for many persons sharing this view. Alan Chambers, last president of Exodus: "I cannot apologize for my deeply held biblical beliefs about the boundaries I see in scripture surrounding sex, but I will exercise my beliefs with great care and respect for those who do not share them…. This is a new season of ministry, to a new generation. ” Other Christian ministries continue working for “change of orientation” My question: to what extent are northern Christians, as do many southern Christians, ready to accept the possibility that God can do things that defy human understandings and expectations? (many gospel accounts of healing)

Approach three—call to costly discipleship: Complete healing may not be possible for all gays and lesbians; faithful Christians who continue with a same-sex orientation will commit to lifelong celibacy. The Teaching Position of Mennonite Church USA You were called to freedom, brothers and sisters; only don’t let this freedom be an opportunity to indulge your selfish impulses, but serve each other through love…. I say be guided by the Spirit and you won’t carry out your selfish desires. ” (Galatians 5: 13 CEB) My question: why is costly discipleship related to sexual practices only demanded of persons with same-sex attraction, with no attention paid to centuries of Christian teaching about the call to celibacy for some heterosexual persons?

Approach four—pastoral accommodation: Committed monogamous same-sex partnerships can be tolerated (not commended or idealized) as a lesser evil (for instance, better than the chaos of promiscuity). I’m telling those who are single and widows that it’s good for them to stay single like me. But if they can’t control themselves, they should get married, because it’s better to marry than to burn with passion. (1 Cor. 7: 8 -9 CEB) My question: How well does this approach work as a general rule? Would Christians be willing to accommodate on a case-by-case basis, and whose counsel or accountability would be sought out or accepted for these cases?

Approach five—affirmation: Gay and lesbian relationships can be affirmed as a positive good; not only heterosexual relations but also same-sex ones can achieve a selftranscending exchange of love. The Spirit clearly says that in latter times some people will…prohibit marriage and eating foods that God created—and he intended them to be accepted with thanksgiving by those who are faithful and have come to know the truth. Everything that has been created by God is good, and nothing that is received with thanksgiving should be rejected. These things are made holy by God’s word and prayer. (1 Timothy 4: 1 -45 CEB) My question: How willing and able are Christian communities to see holiness as the basis for their counsel to persons committing themselves to lifelong monogamous relationships and how able are these communities to provide long-term support and accountability for such relationships?

Approach six—liberation: Justice insists that the heterosexual majority in the church not dictate to gays and lesbians what they can and cannot do with their sexuality. The Spirit of the Lord is upon me, because the Lord has anointed me. He has sent me to preach good news to the poor, to proclaim release to the prisoners and recovery of sight to the blind, to liberate the oppressed, and to proclaim the year of the Lord’s favor. (Luke 4: 18 -19; see Isaiah 61) My question: How do liberationist Christians understand the biblical advice (e. g. Romans 14) that stronger Christians should show respect to weaker Christians on difficult social matters? To what extent are liberationist views based on Christian understandings and how much do they draw from other political perspectives?

Words of Jesus… There are biblical texts that appear both condemnatory and celebrative regarding a variety of human sexual expressions. “I tell you then that the great love she has shown proves that her many sins have been forgiven” (Luke 7: 41, GNB) “Neither do I condemn you; go and do not sin again. ” (John 8: 11) “You, therefore, must be perfect, as your heavenly Father is perfect. ” (Matt 5: 48) // “Be merciful, even as your Father is merciful. ” (Luke 6: 36)