Sr. Maureen Fiedler offers an excellent overview of where faith traditions are on the question of homosexuality in her article Radio Program Explore Homosexuality in Different Faith Communities. Well worth the read, and tuning in to her 12-part radio series. These radio interviews could offer a great opportunity for small group conversations within your community.
Here’s an excerpt of Maureen’s article:
Public opinion about homosexuality is changing rapidly, and civil law is not far behind. Gays and lesbians are increasingly open about their relationships and accepted. In some states, they now can marry legally and adopt children.
But among those who are people of faith — with a few exceptions — gay men and lesbians wrestle with how to be faithful to their religious traditions while living fully the human reality in which they discover themselves.
That’s why it seemed just the right moment for “Interfaith Voices” (the public radio show I host) to broadcast a series titled “Gay in the Eyes of God: How 12 Traditions View Gay and Lesbian People.” It began this summer and will stretch into the fall. It was made possible by a grant from the Arcus Foundation.
This series offers much more than scriptural or theological conversations, although those are included. We hear the often poignant stories of gay and lesbian people struggling with who they are as they try to stay faithful to their respective traditions. …
Andrew worked with Sojourners as a policy and organizing fellow and added his depth and richness to our ministry life. Now he’s back at Princeton Theological Seminary and getting ready to graduate this spring. Andrew is a noble son of the Black church tradition and it gives me hope that our future is carried by him and his compatriots. Here’s an excerpt:
While progressive evangelicals consider color within and beyond the Emergent Church, let us not ignore the stories of our gay and lesbian brethren as if the two issues are completely separate. The two issues ought not be conflated, and yet they are inextricably intertwined.
Far too often, black and brown youth who are gay and lesbian suffer from an unceasing stream of epithets, threats, and violence in the formative years of life. From the ghastly murder of Sakia Gunn, a fifteen-year-old lesbian, to the skull-fracturing beating of Gregory Love at Morehouse, visceral responses to homosexuality have provoked not only dehumanizing discourse but also destructive deeds. Violence against our gay and lesbian brethren — again, many of whom are black and brown — is immoral, illegal, and incompatible with those who follow the Prince of Peace.
Another sin of civil rights storytelling is that many who invoke Martin King ignore Bayard Rustin. And yet, the emergence of Martin King as a nonviolent prophet is unintelligible without brother Rustin — a brilliant organizer, orator, nonviolent strategist, and also a gay man.
Or when Tonex, perhaps the most gifted gospel artist of the past quarter-century, came out, many of his peers publicly threw him under the pews. The not-so-subtle message was twofold: one cannot be explicitly gay and publicly offer praise to God; and secondly — since everyone and their grandmama knows that there are gay gospel artists — one must suffer in silence before God and Church. This message is unhelpful, tacitly encouraging a culture of shame and clandestine sexuality.
Instead, let progressive evangelicals acknowledge that there are Christian arguments for gay marriage, civil unions, and so forth. One may or may not be convinced, but let us be charitable enough to acknowledge that there are Jesus-loving and justice-seeking believers who have theological reasons to account for their sexuality, an open and affirming church, and so forth.
The stone-cold truth, I suspect, is that more than a few progressive evangelicals are indifferent about GLBT issues. By God’s grace, I ashamedly — and yet gratefully — admit that I am slowly being delivered from this apathy.
“There is an evil which most of us condone and are even guilty of: indifference to evil. We remain neutral, impartial, and not easily moved by the wrongs done unto other people. Indifference to evil is more insidious than evil itself … The prophets’ great contribution to humanity was the discovery of the evil of indifference. One may be decent and sinister, pious and sinful.”–Rabbi Abraham Joshua Heschel, The Insecurity of Freedom, pgs. 110-1
Gracious Triune God of love and justice, deliver us from this ignoble indifference.
I was very pleased to note that the Anglican Church/Episcopal Church USA has elected two women–Mary Douglas Glasspool and Diane Jardine Bruce–to serve as assistant bishops in the Los Angeles diocese. Of note is the fact that Canon Glasspool is openly lesbian and has been in a committed relationship since 1988. With her election she becomes the second openly gay bishop in the worldwide Anglican Church. Bishop Gene Robinson was the first. Also last fall, the Church of Sweden (which is Lutheran, but in communion with the Anglican Church of England) consecrated Eva Brunne, also a partnered lesbian, as Bishop of Stockholm.
As a Roman Catholic, I’m interested in how other denominations are working through the complex issues of sexuality and the call to serve the church in ordained ministry. Over at Ekklesia, Savi Hensman wrote a nice piece (Liberating the Anglican Understanding of Sexuality) that tracks some of the journey of the Episcopal Church on the issue of sexuality:
Indeed the Episcopal Church’s openness to lesbian bishops is the result of a long process of reflection and study in keeping with the advice of numerous Anglican gatherings and the principles of international canon law. The “duty of thinking and learning” is a theme that has come up repeatedly at international gatherings. The church should learn from the work of scientists, calling upon “Christian people both to learn reverently from every new disclosure of truth, and at the same time to bear witness to the biblical message of a God and Saviour apart from whom no gift can be rightly used”, and should welcome “the increasing extent of human knowledge” and the “searching enquiries of the theologians”. In 1978 the Lambeth Conference called for “deep and dispassionate study of the question of homosexuality, which would take seriously both the teaching of Scripture and the results of scientific and medical research”, “pastoral concern for those who are homosexual” and “dialogue with them”. As understanding of human sexuality grew, and more theologians made the case for full inclusion, many in the Episcopal Church came to believe that being a woman or gay should not result in being treated as a “second-class citizen”, let alone an outsider.
Concern for justice and commitment to human rights was another theme, including, from the 1980s, those of “homosexual orientation”. In the USA and other countries covered by the Episcopal Church, LGBT people at times face persecution and violence. While opposition to such mistreatment does not automatically lead to acceptance of same-sex partnerships as a proper lifestyle for Christian leaders, it does make it harder to depersonalise a particular minority and ignore the realities of their lives. This concern for justice has also led to greater self-examination. For instance, the Anglican Consultative Council in 1990 called on “every Diocese in our Communion to consider how through its structures it may encourage its members to see that a true Christian spirituality involves a concern for God’s justice in the world, particularly in its own community.”
Various denominations have excellent new theological papers reflecting their developing understanding of human sexuality within Christian thought. Here are links to a few of them: