I
started this series by enumerating some obstacles to changing my mind on the received
Christian understanding of same-sex attraction and the possibility of blessing
same-sex unions. Those obstacles are real. I have tried to address some of them
and offer a case for rethinking the Church’s understanding in a way that I hope
is faithful. But, I admit that the case is not straightforward. If you are unpersuaded, that is OK.
I have no illusion that mine is the only faithful understanding.
But,
as I have pointed out repeatedly (here and here), much depends on how we engage scripture and
tradition. All of us need to be wary of imposing our biases and prejudices onto
both. We need to be wary of selective readings. Just as importantly, we need to
be conscious of the “rules” we use to interpret both and how we incorporate
what we have learned about the world – and the people around us.
I
have argued that the testimony and example of faithful gay and lesbian Christians
must be taken into account – that means all
gay and lesbian Christians not just the ones who say what we want to hear. It is such testimony that has persuaded me to rethink this topic. I find the evidence of brother and sister Christians who live lives of self-control and self-sacrificial love in committed, monogamous, same-sex relationships compelling
I
have sometimes heard people say they would love to find an acceptable case for
rethinking sexuality. Why? Of course it could be because of the power of
personal desires that they want affirmed. It could be because of the social
pressure to affirm what many in our society seem unwilling to condemn. But,
couldn't it also be that we have been shaped by the Church's story – rooted in
Jesus and the rest of the New Testament – of self-sacrificial love in the
context of mercy and grace; and, given what we now know about same-sex sexual
attraction, the prohibitions against it seem incongruous to that story? This
series has been my attempt to demonstrate why I think the last question can be
answered in the affirmative.
This is not a matter of mere "inclusivity," an ideal that is inadequate as a Christian principle. The issue, it seems to me, is whether or not entering into a committed, monogamous, permanent Same-sex Union provides a fertile context for the cultivation of redemptive, sanctifying disciplines that lead to deeper love of God and love of neighbor as exemplified by Jesus. It is about pursuing the holiness of God-centered, self-emptying, cross-bearing, other-oriented love incarnated by Jesus Christ and cultivating the disciplines that enable us to embody that love in thought, word, and deed. If so, do they not build up the community? I have come to believe the answer to that question is "yes."
This is not a matter of mere "inclusivity," an ideal that is inadequate as a Christian principle. The issue, it seems to me, is whether or not entering into a committed, monogamous, permanent Same-sex Union provides a fertile context for the cultivation of redemptive, sanctifying disciplines that lead to deeper love of God and love of neighbor as exemplified by Jesus. It is about pursuing the holiness of God-centered, self-emptying, cross-bearing, other-oriented love incarnated by Jesus Christ and cultivating the disciplines that enable us to embody that love in thought, word, and deed. If so, do they not build up the community? I have come to believe the answer to that question is "yes."
When
I started this series, I did not expect it would take exactly one year to
complete. But, I am done.
"As
long as Christian morality is thought to be mainly about whether and when
people should go to bed, no bishops are going to be crucified. And this is
depressing."
–
Herbert McCabe (Roman Catholic Dominican priest, theologian and philosopher), Law, Love, and Language
Previous:
Part
18. Creation and New Creation
Part
17. Abomination (ii)
Part
16. Abomination (i)
Part
15. Sodom
Part
14. The Rest of the New Testament
Part
11. Romans 1 (ii) Unnatural Passions
Part
10. Romans 1 (i) Context
Part
7. What Did Jesus Say?
Part
6. Back to the Bible
Part
3. Positive Testimony
Part
2. Negative Testimony
Part
1. Obstacles
"I have argued that the testimony and example of faithful gay and lesbian Christians must be taken into account – that means all gay and lesbian Christians not just the ones who say what we want to hear. It is such testimony that has persuaded me to rethink this topic."
ReplyDeleteIt seems you have chosen to put such testimony and example above clear scriptural teaching and longstanding church tradition. This is most definitely an odd work of grace! I wonder what Biblical sin will next be removed from the lists by a new work of the Holy Spirit? What will the next odd work of grace be? Can we look forward to a refutation of binary sexuality? Perhaps a treatise on why pedophilia isn't really that bad. We must look to the "lived experience" of pedophiles after all...
I'll be looking forward to seeing the Spirits next "odd work of grace" as it sweeps through the Episcopal Church. How is the whole teaching to the itching ears of progressives working out for church growth?
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