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Marriage is for people who find themselves transformed by the desirous perception of another human being made in Godís image. Not to celebrate same-sex weddings may be morally dangerous.
There is no biblical sex ethic. The Bible knows only a love ethic, which is constantly being brought to bear on whatever sexual mores are dominant in a given country, culture or period. Despite ones revulsion against homosexuality, nevertheless, it appears, for some persons, to be the only natural form their sexuality takes.
The author speaks of resistance to all categorizing of human beings, including the use of sexual categories such as homosexual, heterosexual, and bisexual. The reason she cites for resisting is that "being human -- being sexual -- is not a matter of 'qualitative analysis' in which relationships of highest value become genital equations: woman plus woman equals gay; woman plus man equals straight." In her view, the labels we use do not express, but rather distort, the most important things we can know and say about our own sexuality and human sexuality in general.
One cityís (Bloomington, Indiana) conservative Christians came to realize that there are at least three sides to the subject of homosexuality: the civil rights factor, the human factor, and the theological factor. Thy have found that it is possible to show compassion in recognizing the human aspect of homosexuality and to support laws against discrimination without compromising their theological position.
Using Wink's test, one could not categorically deny any form of consensual sexual relationship.
Sexual life style and sexual preference are not morally neutral but morally ambiguous -- that is, heavy with the perils of temptation at the same time that they are, or may be, the good gifts of creation. How do the fundamental principles of Christian theology illuminate the question or complex of homosexual/heterosexual life styles?
If the only form of homosexual activity of which Paul was aware was promiscuous and lustful, we can agree that what he observed expressed idolatry. But Cobb does not agree that the homosexual couples he knows, who, despite all social pressures, have remained faithful to one another through thick and thin, are behaving unnaturally or expressing idolatry. They do not illustrate Paul's general point in any way. On the contrary, against great odds they provide just that model of Christian sexuality that is relevant to millions of others. That most of our churches reject them for their courage and steadfast faith is no credit to our churches.
The church is called to do its ongoing theological and ethical work as responsibly as possible. Fresh insights from feminist theologians, gay Christians, and those secular scholars who frequently manifest God's "common grace" in the world remind us of the numerous ways in which our particular sexual conditions color our perceptions of God's nature and presence among us. If the Protestant Principle turns us against absolutizing historically relative theological judgments, so also our openness to continuing revelation should convince us, with some of our ancestors-in-faith, that "the Lord has yet more light and truth to break forth."
The influence of contemporary culture that has forced evangelicals to reconsider their theological understanding of homosexuality. In conflicting views concerning the theological usefulness of contemporary culture one can discern the developing lines of division within evangelicalism concerning homosexuality in the church. The author examines different evangelical approaches to the issue: rejecting-punitive, non-rejecting punitive, qualified acceptance and full acceptance. He lists the issues still to be settled.
Isaiah overturned a biblical directive. Perhaps there is a message here for todayís debate concerning homosexuality.
The distinction between sexual orientation and behavior seems to have been lost or disregarded. It could hardly be argued that the Vatican is expressing support in a way for the “gay liberation movement” in the context of Educational Guidance in Human Love (Published December 1, 1983, by the Sacred congregation for Catholic Education) and magisterial teaching, it is quite evident that “self-control” means total sexual abstinence for homosexual Christians.
The author argues that not only is homosexuality a gift from God, but that the full inclusion of gays and lesbians into the Christian community is a positive event.
We all interpret out of our own particular and unique life contexts which in turn shape the way we listen to the Bible. Biblical scholars think of this as their "social location" and are careful to be aware of how it affects their interpretation. The author leads us through an examination of our own "social location" -- our life context -- what we know about the Bible, sexuality, and homosexuals as persons, our way of thinking about these matters, and our way of interpreting them.
Years ago I was told that if I wanted to see what the Holy Spirit is doing among gay Christians, I ought to visit the Metropolitan Community Church in Los Angeles. For one reason or another (homophobia, perhaps?) I never bothered to do it. Now at last I have experienced what it is like to worship the Lord among a persecuted people, and I have seen the Spirit in action there. Ever since, I have known that I must make this statement to my Christian sisters and brothers everywhere.
Process Theology suggests that in some ways God is immutable and absolute, while in other ways he is changeable and relative. In the case of homosexuality, although wrong in biblical times when population growth was important, the situation today has changed, and any insistence in the need for reproduction is not now advantageous or propitious. The process model of theology offers a valid, creative method of scriptural interpretation.
The author is in favor of "civil union" as a concept more in keeping with our restrained sense of law and less tilted toward the equating of gay and heterosexual unions.
In reviewing David Greenberg’s thorough world history of homosexuality from a sociological point of view, Don Browning explores how Greenberg challenges most current Western beliefs and attitudes, and suggests corrections that must certainly evoke major questions, if not adjustments, by society in general and the religious community in particular.
No self-respecting gay man or lesbian should have to listen to his or her ontology debated ever again, and the church should be the last institution to sponsor such a forum.
A possible explanation of societyís apparent lack of concern over female homosexuality, and an assessment of a new study on lesbianism to be soon published.
A review of The Bible and Homosexual Practice, by Robert A.J. Gagnon. The author of the review thinks this book sinks under its own weight, for its author makes no secret of his loathing of the whole homosexual community, quoting every passage in the bible that can even remotely be translated against them, often twisting passages to say what they do not mean.