Is
Homosexuality a Sin?
Question
1 - In your opinion, does God regard homosexuality as a sin?
Question
2 - In your opinion, do the Scriptures object to homosexuality?
Rev Dr William R Stayton (Baptist -- minister, certified sexologist,
associate professor of psychiatric and human behaviour, servant on faculty of
LaSalle University's graduate department of religious studies, holder of master
of divinity from Andover Newtown Theological School and a Th.D. in psychology
from Boston University):
Q1:
Absolutely not! There is nothing in the Bible or in my own theology that
would lead me to believe that God regards homosexuality as sin. God is
interested in our relationships with ourselves, others, the things in our
lives, and with God (MAT 23:36-40). There is nothing in the mind of God that
could be against a loving, sexual relationship, freely entered into, without
coercion, among sincere adults whether gay, bisexual or straight.
Q2:
There is nothing in the Bible regarding homosexual orientation. In
fact, the Bible does not concern itself with sexual orientation. It does speak
out probably against gang rape, male prostitution for religious purposes, and
pederasty (sex between an adult and youth). I lead bible study programs on
this subject and am convinced that the Bible does not address the issue of a
person's sexual orientation.
Bishop John S Spong (Episcopal -- bishop, most published member of the
Episcopal house of bishops, author to 11 books and 50 published articles, phi
beta kappa graduate of UNC Chapel Hill, holds masters in divinity and an
honorary doctorate in divinity from Protestant Episcopal Theological Seminary,
received honorary doctorate in divinity from St Paul's College):
Q1:
Some argue that since homosexual behaviour is "unnatural" it is contrary to
the order of creation. Behind this pronouncement are stereotypical definitions
of masculinity and femininity that reflect rigid gender categories of
patriarchal society. There is nothing unnatural about any shared love, even
between two of the same gender, if that experience calls both partners to a
fuller state of being. Contemporary research is uncovering new facts that are
producing a rising conviction that homosexuality, far from being a sickness,
sin, perversion or unnatural act, is a healthy, natural and affirming form of
human sexuality for some people. Findings indicate that homosexuality is a
given fact in the nature of a significant portion of people, and that it is
unchangeable.
Our prejudice rejects people or things outside our understanding. But the
God of creation speaks and declares, "I have looked out on everything I
have made and `behold it (is) very good'." (GEN 1:31). The word of God in
Christ says that we are loved, valued, redeemed, and counted as precious no
matter how we might be valued by a prejudiced world.
Q2:
There are few biblical references to homosexuality. The first, the story of
Sodom and Gomorrah, is often quoted to prove that the Bible condemns
homosexuality. But the real sin of Sodom was the unwillingness of the city's
men to observe the laws of hospitality. The intention was to insult the
stranger by forcing him to take the female role in the sex act. The biblical
narrative approves Lot's offer of his virgin daughters to satisfy the sexual
demands of the mob. How many would say, "This is the word of the Lord"?
When the Bible is quoted literally, it might well be well for the one quoting
to read the text in its entirety.
Leviticus, in the Hebrew Scriptures, condemns homosexual behaviour, at
least for males. Yet, "abomination", the word Leviticus uses to describe
homosexuality, is the same word used to describe a menstruating woman. Paul is
the most quoted source in the battle to condemn homosexuality (ROM 1:26-27 and
1 COR 6:9-11). But homosexual activity was regarded by Paul as a punishment
visited upon idolaters *by* God because of their unfaithfulness. Homosexuality
was not the sin but the punishment.
In 1 COR 6:9-11, Paul gave a list of those who would not inherit the
Kingdom of God. That list included the immoral, idolaters, adulterers, sexual
perverts, thieves, the greedy, drunkards, revilers, and robbers. Sexual
perverts is a translation of two words; it is possible that the juxtaposition
of malakos, the soft, effeminate word, with arsenokoitus, or
male prostitute, was meant to refer to the passive and active males in a
homosexual liaison.
Thus, it appears that Paul would not approve of homosexual behaviour. But
was Paul's opinion about homosexuality accurate, or was it limited by the lack
of scientific knowledge in his day and infected by prejudice born of
ignorance? An examination of some of Paul's other assumptions and conclusions
will help answer this question. Who today would share Paul's anti-Semitic
attitude, his belief that the authority of the state was not to be challenged,
or that all women ought to be veiled? In these attitudes Paul's thinking has
been challenged and transcended even by the church! Is Paul's commentary on
homosexuality more absolute than some of his other antiquated, culturally
conditioned ideas?
Three other references in the New Testament (in Timothy, Jude and 2 Peter)
appear to be limited to condemnation of male sex slaves in the first instance,
and to showing examples (Sodom and Gomorrah) of God's destruction of
unbelievers and heretics (in Jude and 2 Peter respectively).
That is all that Scripture has to say about homosexuality. Even if one is a
biblical literalist, these references do not build an ironclad case for
condemnation. If one is not a biblical literalist there is no case at all,
nothing but prejudice born of ignorance, that attacks people whose only crime
is to be born with an unchangeable sexual predisposition toward those of their
own sex.
Bishop R Stewart Wood Jr (Episcopal -- graduate of Dartmouth College,
masters degree in counselling from Ball State University, masters and doctorate
degrees in divinity from Virginia Theological Seminary):
Q1:
No. Our sexual orientation is a given, something we discover about
ourselves -- some might say "a gift from God". How one relates to others --
caring or exploiting -- is the source of sin.
Q2:
I am aware of the concern for certain homosexual acts and see no addressing
[in the Scriptures] of the condition or orientation.
Rabbi Jeffrey Lazar (Reformed Judaism -- educator at Temple Sinai in
Atlanta, holds bachelors degree from Syracuse University, bachelors and masters
degree in Hebrew Letters from Hebrew Union College, member and trustee of the
National Association of Temple Educators):
Q1:
First of all, I do not know what God thinks. In my opinion, homosexuality
is not a sin, but an alternate lifestyle. In my opinion, homosexuality by
itself is not immoral. When sex is used to corrupt, for prurient and/or
exploitative purposes or selfish reasons or to hurt someone else, this is
immoral.
Q2:
The Bible, in my opinion, is very clear in its objection to homosexuality.
Rabbi Janet R Marder (Reformed Judaism -- associate director for the
Union of American Hebrew Congregations Pacific Southwest Council, graduate of
University of California at Santa Cruz, co-chair of Nechama, an AIDS/HIV
education program for the Jewish community):
Q1:
The God I worship endorses loving, committed, monogamous relationships,
regardless of the gender of those involved.
Q2:
I believe that the Hebrew Bible strongly condemns homosexuality. While it
is part of my tradition, I do not regard all Biblical laws as binding on me.
The Biblical condemnation of homosexuality is based on human ignorance,
suspicion of those who are different, and an overwhelming concern for ensuring
the survival of the people. Since the Bible regards homosexuality as a capital
crime, it clearly assumes that homosexuality is a matter of free choice, a
deliberate rebellion against God. We have learned from modern science that
people do not choose to be gay or straight; hence it is neither logical nor
moral to condemn those whose nature it is to be gay or lesbian.
Rabbi Dr David Teutsch, PhD (Reconstructionist Judaism -- executive
vice president and director of contemporary civilisations at Reconstructionist
Rabbinical College, holds bachelors in general studies from Harvard University
and masters degree in Hebrew Letters from Hebrew Union College and PhD in social
system science from the University of Pennsylvania):
Q1:
Homosexuality -- as is true of heterosexuality -- is a naturally occuring
sexual orientation that can be expressed in more ethical and less ethical
ways. In itself homosexual love making is not sinful.
Q2:
The Scriptural references to homosexuality make no comment on lesbianism.
They object to male homosexuality on three grounds: cultic prostitution,
unnaturalness, and "spilling seed" or Onanism. Homosexuality has been shown to
be natural in animals and humans. Gay men today are not involved in cultic
acts. And the spilling of seed through heterosexual, homosexual or
masturbatory acts is not an issue for me. Thus I take this prohibition no more
seriously than many others, such as that against lending money at interest,
that do not make sense in the first place.
Rabbi Marc H Wilson (Independent Traditional Judaism -- holds bachelor
degree in sociology from DePaul University and a bachelor degree in Hebrew
Literature, holds a Hebrew Teacher and Principal licence from Hebrew Theological
College, columnist in nine newspapers and via one wire service):
Q1
:
No, not so long as the behavior is:
a) not obsessive (as would be true, likewise, of heterosexuality)
b) responsible and safe (ditto as above)
c) non-abusive (ditto as above)
d) the manifestation of a loving, respectful relationship (Jewish Bible, Old
Testament)
Q2:
[It was sin] only insofar as that at that [biblical] time homosexual
behaviour was a manifestation of abusive sexual practices associated with
idolatry and fertility cultism, and thus an "abomination" because of the
association, not because of the intrinsic "relationship". Also, because it was
"unnatural", that is non-procreative, understandably in the tribal
times when procreation was of highest priority.
Bishop Stanley E Olson (Lutheran -- holds undergraduate degree from
Wittenberg University, seminary trained at Luther-Northwestern Seminary, holds
an honorary doctor of divinity from California Lutheran University):
Q1/Q2:
Biblical scholars are busy restudying the few verses which have often been
regarded as anti-homosexual. One thing is clear, these few verses do not refer
to homosexuality as we understand and use that term today. The Biblical texts
do speak against sexual exploitation and rape whether committed by persons
with a heterosexual or homosexual orientation. The great message of Scripture
is of a God of unbounded love for the human family. If God has any preference
at all, it is for "the least", "the lost" and "the last". God's amazing grace,
compassion and salvation is open to everyone. Jesus is very clear in placing
his gospel beyond the limitations of churches and denominations. He says, "I
have other sheep that are not of this fold; I must bring them also. So that
there shall be one flock, one shepherd" (JOHN 10:16). Here is a partial list
of verses that has every right in being equally addressed to homosexual or
heterosexual Christians: John 3:16, Galatians 3:27, Ephesians 2:8-9, Romans
3:21-24, Acts 10.
Dr Carl O McGrath, PhD (Former Mormon -- was a member of church for 50
years, past Stake high councillor, resigned from church over church's position
on homosexuality in 1989, holds a PhD from the University of Washington and
currently serves there as a clinical assistant professor):
Q1:
My sexuality is a God-given state of being which includes natural erotic
attractions and desires. In moving from infancy to adulthood, part of my work
is to allow myself to experience my eroticism in ways that enable me to
discover who I actuall am, not who society says I should be. I believe that
the Creator of our natural erotic attractions, whether they are for opposite
or same-sex persons, views our eroticism as an intrinsic and beautiful part of
who God intended us to be. God did not intend that there would be one way of
being sexual. Even among heterosexual people, there is no one "right" way to
be sexual. Our uniqueness comes from the creativity of God at the most basic
level. I believe God is please when we respond to our unique form of sexuality
in ways that are life-giving. I believe that it is life giving when sexual
relationships reflect a high degree of mutuality, love, and justice.
Q2:
The Scriptures of my relgious tradition include the Holy Bible,
Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.
There are five references in the Bible that I grew up believing to be
Scriptural proof against homosexuality. However, I now believe it would be a
mistake to rely upon these references in forming my conclusions about
homosexuality for the following reasons:
a) What I have learned from living my life is that those references in the
Bible are not speaking to the truth I have experienced in relation to how God
views homosexual love.
b) Although the General Authorities of my church have expressed strong
negative opinions about homosexuality, none of our latter day Prophets have
proclaimed revelation from God on this issue, including President Spencer W
Kimball who has probably been the most oustpoken on this topic.
c) None of the words we attribute to Christ make any reference to
homosexuality.
d) None of the latter-day Scriptures make any reference to homosexuality.
Rev Dr George R Edwards, PhD (Presbyterian -- professor emeritus of
new testament theology at Louisville Presbyterian Theological Seminary, holds
masters in diviinty from LPTS and a PhD from Duke University, taught new
testament theology studies at LPTS from 1958-1985, member of Society of Biblical
Literature):
Q1:
God does not regard homosexuality as a sin any more than heterosexuality.
Sin is lack of respect for God; it is a lack of love or respect for other
persons. Whether gay or straight, therefore, one may sin against God or
others. But God forgives us when we sin and strengthens us in resisting sin.
We are led by God's forgiving love to become more respectful and loving toward
God and towards others, even those we don't "like".
Q2:
The Scriptures are very important because they teach us God's love for all,
gay or straight. But the Scriptures are old, thousands of years old, written
even before the word "homosexual" existed. Same sex acts involving the
genitals -- we call these "homogenital" -- seem in Scripture to be thought of
as a result of idol worship. See, for example, Romans 1:18-27. Nor do the
Scriptures seem to understand what we mean today by "sexual orientation".
Sexual acts which are injurious, disrespectful, or unloving toward the other
person are wrong. So I believe that the Scriptures approve of homosexuality
and even homogenital acts that are kind, generous, loving, and respectful of
the other person, just as in the case of heterosexuality or heterogenital
acts.
Rev Harry L Holfelder (Presbyterian -- chair of AIDS Interfaith
Network of Baltimore and is senior pastor of local church, is active with the
Maryland Interfaith Legislative Committee):
Q1:
No, I do not think that God regards homosexuality as a sin. I believe that
one's sexual preference is first and foremost a matter of biology (creation)
and only secondarily a matter of choice (responsibility). Since I also believe
that all God creates is good, I conclude that human sexuality (not a matter of
choice for anyone) is good, whether that sexual expression be heterosexual or
homosexual.
Q2:
A careful and sensitive reading of the Scriptures does not lead to the
automatic conclusion that homosexuality is a sin. There are passages,
especially in the "holiness literature" that suggests this conclusion.
However, the overall message of Scripture in this matter is fare more positive
than negative. Biblically, the issue is the goodness of human sexuality and
the use of that gift in covenant relationships. For me a more important
question is that of the relationship of God in Christ to a human being. In
this relationship I see no barriers, even sexual ones.
Sister Mary Ann Ford (Roman Catholic -- member of Sisters, Servants of
the Immaculate Heart of Mary for 39 years, holds masters degree in mathematics
and in pastoral ministry, has taught in mathematics and religious instruction in
high schools and later colleges, chaplain of the Detroit chapter of Dignity for
the past 15 years):
Q1:
Two truths are especially relevant in thinking this through. First we have
a theological point. God, the one who has made all of creation, loves and
cherishes all creatures without exception. Second, modern psychology shows us
that homosexual orientation is set by age five or six. Most psychologists
agree that that it is not a matter of choice, whether orientation is inborn as
some think or acquired very early as other say. How then could an all-loving
God possibly violate Divine nature and regard homosexuals as "sinners"?
Q2:
Contemporary Biblical scholars are indicating that the idea of homosexual
orientation was unknown to the writers of the Sacred Scripture. Certainly they
had no knowledge of the Kinsey research which established the existence of a
continuum along which all of us are somewhere between the end points of
totally heterosexual thorugh bisexuality to exclusively homosexual. Many of
the oft-quoted "condemnatory passages" may assume that heterosexuals are
acting out of their violation of their "nature". There also is question as to
whether words which appear in our English texts refer in some cases in the
original languages not to homosexuals but male prostitutes which were used in
pagan worship. Certainly, nowhere does the Bible legislate on the matter of
loving sexual activity between consenting adults in committed relationships.
Sister Jeannine Gramick, PhD (Roman Catholic -- member of School
Sisters of Notre Dame since 1960, holds PhD in education from University of
Pennsylvania, was assistant professor of mathematics and education at the
College of Notre Dame Maryland, conducts theological, sociological and
ministerial workshops nationwide on the dimensions of homosexuality):
Q1:
God has created people with romantic and physical attractions to the same
sex, as well as those with attractions to the opposite sex. Many, if not most,
people, we are now discovering, have both kinds of attractions in varying
degrees. All of these feelings are natural and are considered good and blessed
by God. These feelings and attractions are not sinful. Most Catholic moral
theologians now hold that homogenital behaviour, as well as heterogenital
behaviour, is good and holy in God's sight when it is an expression of a
special and unique love which one person has for another. Both homosexual and
heterosexual genital expression can be sinful if they are manipulative,
dishonest, or unloving actions.
Q2:
When read at face value, the Scriptures have nothing positive to say about
homogenital behaviour. However, most Christians do not interpret the Bible
literally; they try to understand the Scriptures in their historical and
cultural context and see what meaning the Scriptures have for us today.
The Scriptures were written approximately 2000 or more years ago when there
was no knowledge of constitutional homosexuality. The Scripture writers
believed that all people were naturally heterosexual so that they viewed
homosexuality activity as unnatural.
Women today are pointing out that the inferiority of women expressed in the
scriptures was a product of culture and the times in which the Bible was
written; it should not be followed today, now that we are beginning to
appreciate the natural and God-given equality of men and women.
Similarly, as we know that homosexuality is just as natural and God-given
as heterosexuality, we realise that the Biblical injunctions against
homosexuality were conditioned by the attitudes and beliefs about this form of
sexual expression which were held by people without benefit of centuries of
scientific knowledge and understanding.
It is unfair of us to expect or impose a twentieth century mentality and
understanding about equality of genders, races and sexual orientations on the
Biblical writers. We must be able to distinguish the eternal truths the Bible
is meant to convey from the cultural forms and attitudes expressed there.
Rev C Robert Nugent (Roman Catholic -- co-editor of "The Vatican and
Homosexuality", holds degrees from St Charles College, St Charles Theologate, a
degree in library science from Villanova University and a Masters of Sacred
Theology from Yale University Divinity School):
Q1:
I do not believe that God regards homosexuality as a "sin" if homosexuality
means the psychosexual identity of lesbians or gay persons, which we know from
contemporary scientific studies is within the boundaries of healthy, human
psychological development, and which seems to be as natural for some people as
heterosexuality is for others. If homosexuality means the emotional, intimate
bonding in same-gender relationships of love and friendship, I believe that
since God is love, where there is authentic love, God is present.
Where god is present, there can be no sin. If homosexuality means
same-gender erotic, physical expressions of union and pleasure, the possiblity
of personal sin exists in homosexuality -- as it does in heterosexuality --
depending on the interplay of three factors including the physical behaviour
itself and its meaning for the person, the personal motives and intents of the
person acting, and the individual and social consequences or results of the
behaviour. For many people, sexual behaviour which is exploitative, coercive,
manipulative, dishonest, selfish or destructive of human personhood is sinful;
for all people "sin" means freely acting contrary to one's deeply held moral
or ethical convictions, whether these come from organised religion or a
personally developed value system. In speaking of the "sinfulness" of
same-gender genital expressions, the Roman Catholic Bishops of Washington say
that "...no one except Almighty God can make certain judgements about the
personal sinfulness of acts (_The Prejudice Against Homosexuals and the
Ministry of the Church_, Washington State Catholic Conference, 1983).
Q2:
Catholicism uses four major sources for principles and guidance in ethical
questions like homosexuality: scripture, tradition (theologians, church
documents, official teachings, etc), reason, and human experience. All are
used in conjunction with one another. Scripture is fundamental and primary
authoritative Catholic source -- but not the _only_ source. Biblical witness
is taken seriously, but not literally. An individual scriptural text must be
understood in the larger context of the original language and culture, the
various levels of meanings, and the texts' applications to contemporary
realities in light of the role of the community's and its official leadership
role in providing authoritative interpretations. Both Jewish and Christian
scriptures do speak negatively of certain form of same-gender (generally male)
sexual _behaviour_ (not same-gender _love_), especially when associated with
idol worship, lust, violence, degradation, prostitution, etc. Whether
scriptures condemn all and every form of same-gender sexual expression _in and
of itself_ for all times, places and individuals is the topic of serious
theological and Biblical discussion and debate. Same-gender expressions of
responsible, faithful love in a convenanted relationship between two truly
homosexually oriented people not gifted with celibacy is not something
envisioned by scriptures. Whether this form of homosexuality violates biblical
or anthropoligcal principles of sexuality and personhood -- especially in
light of current scientific knowledge and human experience about the
homosexual orientation -- is a key issue facing the churches and religious
groups today.
Rev Dr William F Schulz, DD (Unitarian Universalist -- president of
the Unitarian Universalist Association of Congregations, a phi beta kappa
graduate of Oberlin College, holds masters in philosophy from University of
Chicago and doctorates in ministry and divinity from Meadville-Lombard
Theological School, boardmember of numerous organisations including People For
the American Way and Americans United for the Separation of Church and State,
author of numerous books and articles, appears on national radio programs and in
nationally-distributed newspapers, listed in Who's Who of America):
Q1:
I do not believe that God regards homosexuality as a sin. In the first place,
of course, I do not believe in an anthropomorphic God who defines or delineates
sinful behaviour. But even if I did, I cannot believe such a God would reject
any of His/Her children on the basis of their affectional orientations. If
He/She did, such a God would not be one to whom I would want to pay homage.
Q2:
While the Old Testament (Hebrew Scriptures) certainly condemns what it
refers to as sodomy, it also condemns a whole host of other practices (e.g.,
sleeping with a menstruating woman) which have long been accepted as
reputable. Most of the Old Testament is surely not an appropriate resource
from which to obtain guidance regarding contemporary ethics! Turning to the
New Testament, we discover that Jesus has nothing whatsoever to say regarding
homosexuality. Inasmuch as he frequently condemned others of whose behaviour
he disapproved (e.g., the money-changers in the temple), it is significant
that he makes no reference to homosexuals or their practices.
Dr Karen Lebacqz, PhD (United Church of Christ -- professor of
Christian ethics at Pacific School of Religion, holds bachelor degree in
Biblical history from Wellesley College and masters and PhD in religion and
society from Harvard University, phi beta kappa member and past president of the
Society of Christian Ethics):
Q1:
What God *does* regard as sin is oppression, injustice, persecution,
disrespect for person. This sin, then, is homophobia, gay-bashing,
discriminatory legislation toward lesbians and gays, refusal to include
lesbian/gay/bisexual people into our churches and communities. To force *any*
people, whether for reasons of race, age, or sexual orientation, into a
"ghetto" -- this is a sin.
Q2:
Y
es and No. Yes, in the same sense that the Scriptures object to wearing
clothes of different fabrics, eating pork or other kinds of meat, and women
speaking in church. That is to say, the Scriptures are a human product which
reflects the cultural limitations of their time. Thus, they speak negatively
about a number of practices that are routinely accepted today, including
certain sexual practices. Some of these sexual practices are engaged in by
both heterosexually and homosexually oriented people.
No, in the same sense that the Scriptures do not speak clearly to the
phenomenon that we today call "homosexuality". That is, Scripture speaks
negatively about certain _behaviours_, most notably temple prostitution, not
about basic _orientation_ or about loving and committed gay/lesbian
_relationships_. (A possible exception here is the praise of the relationship
between David and Jonathan.)
Rev Dr James B Nelson, PhD (United Church of Christ -- professor of
Christian ethics at the United Theological Seminary of the Twin Cities, holds
bachelor degree from Macalester College and a bachelor and masters and PhD in
divinity from Yale University, visiting scholar at Oxford and Cambridge
Universities and visiting professor at numerous other institutions, consulting
editor of "Medical Aspects of Human Sexuality", honorary doctor of Sacred
Theology from Dickinson University and award-winning educator for the United
Church of Christ):
Q1:
I am convinced that our sexuality and our sexual orientations, whatever
they may be, are a gift from God. Sexuals in does not reside in our
orientations, but rather in expressing our sexuality in ways that harm,
oppress, oruse others for our own selfish gratification. When we express
ourselves sexually in ways that are loving and just, faithful and responsible,
then I am convinced that God celebrates our sexuality, whatever our
orientation may be.
Q2:
The scriptures actually say nothing about homosexuality as a psychosexual
orientation. Our understandings of sexual orientation are distinctly modern
ones that were not present in the minds of Scripture writers. A few passages
of Scripture (seven at the most) object to certain types of same-sex
expressions or acts. The particular acts in question, however, are sexual
sexual expressions which are exploitive, oppressive, commercialised, or
offensive to ancient purity rituals. There is no Scriptural guidance for
same-sex relationships which are loving and mutually respecting. Guidelines
for these relationships should come from the same general Scriptural norms
that apply to hetersoexual relationships.
Rev Dr Professor John B Cobb Jr, PhD (United Methodist -- recently
retired from Ingraham Professor of Theology at the School of Theology at
Claremont and an Avery Professor at Claremont Graduate School, holds masters and
PhD from the University of Chicago Divinity school):
Q1:
Surely being attracted to persons of the same sex is not, as such, a sin.
But of course how we act in our attractions, towards whichever sex, is often
sinful. The ideal is to be responsible and faithful rather than
self-indulgent. Unfortunately, society does not encourage responsible and
faithful relations with persons of the same sex. That makes the situation of
the homosexual very difficult.
Q2:
Certainly some of the Biblical writers objected to homosexual acts, but
there is surprisingly little attention to this topic. The opposition of the
church comes from other sources much more than from scripture. There are more
scriptural reasons to oppose homophobia than to oppose homosexuality.
Bishop Melvin Wheatley Jr (United Methodist -- ordained elder of the
United Methodist Church who retired in 1984 after 33 years as pastor and 12
years as bishop, honorary PFLAG director due to services to gay and lesbian
people in the church):
Q1:
Of course not! The preponderance of evidence now available identifies
homosexuality to be as natural a sexual orientation for a significant
percentage of persons as heterosexuality is the natural sexual orientation for
the majority of persons. Homosexuality is an authentic condition of being with
which some persons are endowed (a gift from God, if you please), not an
optional sexual lifestyle which they have willfully, whimsically or sinfully
chosen. Certainly one's sexuality -- heterosexual or homosexual -- may be
acted out in behaviours that are sinful: brutal, exploitative, selfish,
superficial. But just as surely, one's homosexual orientation as well as
another's heterosexual orientation may be acted out in ways that are
beautiful: tender, considerate, mutual, responsible, loyal, profound.
Q2:
The Scriptures at no point deal with homosexuality as an authentic sexual
orientation, a given condition of being. The remarkably few Scriptural
references to "homosexuality" deal rather with homosexual acts, not with
homosexual orientation. Those acts are labelled as wrong out of the context of
the times in which the writers wrote and perceived those acts to be either
nonmasculine, idolatrous, exploitative, or pagan. The kind of relationships
between two consenting adults of the same sex demonstrably abounding among us
-- relationships that are responsible and mutual, affirming and fulfilling --
are not dealt with in the Scriptures. Dealing with those relational realities
is one of the tasks we are about in our time.