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Opinion: The Path to Discernment on Homosexuality

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    Opinion: The path to discernment on homosexuality By David Gushee Associated Baptist Press July 17, 2008 (ABP) -- I have sought to suggest in a handful of
    Message 1 of 1 , Jul 19, 2008
      Opinion: The path to discernment on homosexuality
      By David Gushee
      Associated Baptist Press
      July 17, 2008

      (ABP) -- I have sought to suggest in a handful of columns in recent
      months that a rethinking of the church's stance on homosexuality is

      Reading in the scholarly literature, one sees that some very fine
      Christian minds are at work on this issue. Moving well beyond old
      clich├ęs and prejudices, these scholars, many of them quite
      conservative both methodologically and theologically, are wrestling
      with the idea that Christians may need to revise centuries-old
      teaching about homosexuality.

      Some of these thinkers are concluding that in fact a revision is
      needed; others are not persuaded. It would be a significant
      ethical-doctrinal change, though such change is not unprecedented in
      Christian history (e.g., slavery, segregation, sexism, state killing
      in the name of Christ, etc.).

      In reflecting and dialoguing about this issue, certain things have
      become clear to me.

      It is clear that insofar as "Christianity" or "the church" is
      primarily associated in people's minds with rejection of homosexuals,
      as poll data shows, our mission as witnesses to the love of God in
      Jesus Christ has been badly damaged. There are very good missional
      reasons for Christian leaders to back off of public crusades against
      gay rights, whatever one may think about the merits of the particular
      issues under discussion. We must be known for what (who) we are for,
      not what (who) we are against.

      Secondly, it is clear that an uneasy "don't ask, don't tell" ethos
      still pervades many (especially big city) churches when it comes to
      the homosexuals in our midst. Most Christians have little taste for
      outing and expelling folks who want to attend our churches that we
      think may be homosexual. Most homosexuals have little interest in
      provoking a confrontation and just want to attend a church that meets
      their needs. Nobody asks, so nobody has to tell. Sometimes situations
      will emerge in which "don't ask, don't tell" is not adequate. But the
      issue is sufficiently explosive that most ministers will do all that
      they can to avoid reaching that point.

      It is clear that some Christian (and non-Christian) homosexuals, led
      by a cadre of committed activists (as happens with any movement for
      social change), will continue to ask the church to rethink its posture
      on this issue. Some are okay with baby steps and incremental change;
      others want much more, and want it now. Their strategies differ. Some
      focus on legal issues and others on the internal teaching of the
      church. Some appeal to basic values such as fairness and justice,
      others to our compassion for the suffering of homosexuals, especially
      young people driven by family and church into self-loathing. All are
      asking us to offer within our churches a choice for gays other than
      the closet, lifetime celibacy, change therapy, or finally rejection.

      It is clear that our churches and their leaders are rarely prepared to
      offer a serious discussion of the theological, biblical, scientific
      and ethical issues that are at stake in the contemporary homosexuality
      debate. That's because we are not prepared to offer serious discussion
      of theological, biblical, scientific and ethical issues of any type.
      We are not ready, for example, to discuss the normative significance
      of male-female sexual complementarity, the relative importance of the
      various "ends" of sexual intercourse, or the stubborn persistence of
      creational sexual orientation diversity and how that relates to
      cultural patterns and norms.

      It's very clear that most of our churches are not getting the
      intellectual and spiritual leadership they need from their pastors.
      The leaders don't lead the people in thinking theologically. And as
      for the Christian education program, let's just say that Sunday school
      often is a profound waste of time. Some of the dumbest and meanest
      things that anyone says about homosexuality-and a lot of other
      issues-are said in church. This is truly scandalous.

      In discussions recently with a number of pastors, it has become clear
      to me that many of our churches are losing the will to fight the
      abandonment of basic Christian sexual morality among our people.
      Premarital sex among our youth is rampant. Cohabitation has become
      routine. Our marriages are collapsing at an epic rate. Multiple
      remarriages happen among us regularly and without reflection or
      resistance. Children get swept along as the detritus of our
      mix-and-match families. Ministers just try to be of some help amidst
      the chaos, while hanging on to their always fragile jobs.

      A church that is in the process of abandoning basic tenets of
      Christian sexual morality has no credibility as a moral voice in
      culture. And, ironically, it has no credibility if it decides to
      abandon the church's traditional stance on homosexuality.

      One can imagine a church in which the classic understanding of
      Christian sexual morality has survived and even flourished. Ministers
      teach that marriage remains normative and the only legitimate locus
      for sexual expression, and the people still believe it. Celibacy is
      understood to be both possible and expected for the unmarried, partly
      because it is understood that sex is not life's highest good.
      Faithfulness within marriage is strongly emphasized and rarely
      violated. Divorce is treated as a rare, tragic exception to the
      covenant of marriage, and not one in a hundred Christian marriages
      ends in divorce. Community life is strong and nurturing, contributing
      greatly to the emotional well being of everyone in the church, both
      single and married.

      That kind of Christian community might one day be in a position to
      consider the pleas of homosexual believers that have formed families
      and seek inclusion into the community of those whose permanent,
      covenanted relationships receive the church's recognition and support.
      This kind of church might have the capacity to reflect on the idea
      that even though God's design for sexuality in creation was
      heterosexual, in our fallen world a tiny minority among us is,
      mysteriously, is just not wired that way, and needs some structure in
      which their relationships and families can be properly formed and
      sustained (if they are not called to the celibate path).

      But in churches and denominations in which classic Christian sexual
      morality has officially or unofficially collapsed, the abandonment of
      ancient moral convictions related to homosexuality offers no positive
      way forward. It is just one more abandonment, one more surrender to
      culture, which makes it nearly impossible for more conservative
      churches (Catholic, Eastern Orthodox, charismatic/Pentecostal, black
      and Hispanic, evangelical Protestant) to even consider the possibility
      that the issue needs rethinking.

      We need a careful, unhurried process of Christian discernment related
      to scriptural teachings, our theological understanding of
      homosexuality, and church practices in relation to homosexuals,
      undertaken by those who are committed unequivocally to every (other)
      dimension of the classic Christian sexual ethic -- in which sex
      belongs within marriage (lifetime, exclusive, covenant partnerships),
      marriage is for life, and the church is a disciplined countercultural
      community in which these norms are both taught and lived.

      The question on the table would be whether Christian homosexuals who
      live according to these norms should be treated as faithful members of
      the Christian community.

      Future columns will offer some discussion of the basic tenets of
      Christian sexual ethics, such as celibacy and lifetime marriage, and
      what must be done to preserve them before they are entirely washed out
      of church life by the waves of a sexually licentious culture. These
      are actually the most important issues in sexual ethics - not
      homosexuality - because they pertain mainly to the 98 percent of us
      who are heterosexuals and who, on the whole, are not doing well in
      this area at all.

      -- David Gushee is distinguished university professor of Christian
      ethics at Mercer University. www.davidpgushee.com
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