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An Adventist Response to HomosexualityThe issues surrounding homosexuality remain complex and politically charged. Biblical references to homosexuality are often obliquely associated with passages emphasizing a completely different theme. Jesus made no explicit reference to homosexuality in the New Testament. And certainly, committed long-term homosexual relationships were never the primary topic of any biblical reference. Furthermore, nuances of translation and historical context suggest the possibility (not dogma, but an alternative perspective) of a more accepting view of homosexual orientation and committed long-term homosexual relationships. In addition, primary church references to homosexuality are sparse. Ellen White never wrote on the topic although she examined a number of other sexual issues at length. Given these limitations, Adventists willing to condemn homosexuality as immoral on scriptural or doctrinal grounds might further reflect on such views. In addition, while scientific advances have allowed twentieth century society a greater biological understanding of homosexuality, significant gaps in knowledge remain. And there is the possibility that a complete and full answer will never be known regarding such a complex issue. The complexities and uncertainties in both theological and scientific arenas remain daunting--but the discerning Adventist Christian must be willing to consider a broad reference base for a holistic response to homosexuality. Enlightenment will not be static, but rather, will remain a process. In the meantime, gay/lesbian Adventists exist and have been organized for twenty-five years in the United States. Their associations (such as SDA Kinship International, the largest group) are now world-wide and exist to support gay/lesbian Adventists working to remain in some way part of an Adventist community.115 It is not easy for gay men and lesbian women to attend and/or participate in Adventist church services listening to antigay references from the pulpit—but many do while eloquently sharing their example and experience within these churches. Furthermore, Adventist church leadership has worked internally to thwart the association of gay/lesbian Adventists. For instance, in 1994, the General Conference Administrative Committee (chaired by General Conference President Robert Folkenberg) issued a directive to all General Conference personnel to “decline invitations to speak to gatherings of homosexuals.”116 Sadly, it is understandable that thousands of gay/lesbian Adventists have had to look elsewhere for spiritual support and a worship community--and unfortunately, many have fled Christianity altogether. With respect to human relationships, the differences between homosexual and heterosexual Adventists pale in comparison to their shared common ground. Gay/lesbian Adventists, and their heterosexual brothers and sisters, struggle with similar issues. Both groups grapple with meeting compatible partners, sexual desires before committed relationships are established, extra-relationship issues, relationship separation and dissolution, infidelity, sexual abuse, and disrespect. Both groups meet these challenges through Christian love, a personal journey with the Savior, and the support of Christian community. The Adventist response to homosexual relationships might thoughtfully reconsider the possibility of moral neutrality when references are ambiguous and uncertain. May we appeal to the Adventist heritage of education and scholarship as we come to a more sophisticated understanding of biblical language, metaphor, translation and context? Biblical text may be used to condemn homosexuality, but as other biblical scholars (gay/lesbian or straight) have pointed out, the potential exists for a far more charitable view.16,18,19,21,24 The Adventist position regarding homosexuality may wish to re-evaluate the value of homosexual persons as human beings desired, known and chosen by God. Perhaps institutional Adventism would even consider reaching beyond the condescension of Christian "tolerance" for the homosexual "sinner." An unwillingness to re-examine Adventist doctrinal beliefs regarding homosexuality must be thoughtfully and sensitively assessed in light of the number of souls involved and the issues at stake. However, if institutional Adventism continues to condemn homosexuals and their committed long-term relationships, a much more solid argument for exclusion than currently exists is required to justify their dismissal from active participation in worship communities and their consignment to ultimate destruction. Openly gay/lesbian Adventists, whether single, celibate, or in committed long-term relationships would like to feel welcome by institutional Adventism in their own worship communities.104 At the present time, there are some noteworthy "gay/lesbian-friendly" Adventist churches in the United States--but this is a function of personalities rather than a formal change in corporate view. And gay/lesbian Adventists attending such churches live in fear of what a new pastor or board might bring. Whether heterosexual members are aware or not, many gay/lesbian Adventists remain discreetly ("closeted" or just "coming out") active in their church, but live in fear of being "discovered." All too often, honestly confronting one's own sexual orientation or development of a significant gay/lesbian relationship carries the threat of separation from one's Adventist church family.104 This tragedy is unnecessary--and though it hurts, it continues to be a common experience. Recently, an Adventist pastor asserted that too many gay/lesbian Adventists were involved in Adventist church music (organ, piano, choir) and proposed a means of identifying these individuals and purging church sanctuaries of them.117 This clergyman does not embody the spirit of the Savior in this particular regard. This clergyman does not invite Adventist gays/lesbians to live at a higher moral level representing the love of our Savior. It is remarkable that openly gay/lesbian Adventists (even those who might be committed to lifelong celibacy) would continue to find support in an Adventist church community. That it happens at all is usually a function of local Adventist church dynamics--all gay/lesbian Adventists owe a debt of gratitude for the courage of such extraordinary congregations and their clergy. On a personal note, my spouse and I feel that a worship community is a crucial part of a spiritual journey. As might be imagined, it is rather "counter-cultural" to be gay/lesbian and Christian. However, as gay/lesbian Christians, we are not alone. There is something about the shared worship experience that is vital to our lives--to our spiritual, physical and mental health. Worship is an active experience that we do not take for granted given our backgrounds. My spouse and I are welcome in a local Christian (non-SDA) faith community as a same-gender couple and participate in this community beyond simple attendance. We share our lives, homes, bread and struggles with our church family. We host church members comfortably in our home and are welcome in theirs without the pretense of being "just friends" or "roommates" for the sake of appearances. My spouse and I are a "couple" and that identity is too central in our lives to hide it from our church, family and friends. Spiritual meaning in our Christian experience is fundamentally predicated on honesty. As a gay Adventist, I spent far too many Sabbaths "telling another lie for Jesus" hoping that my sexuality would disappear while fearing the realized outcome of its disclosure. Gay/lesbian Adventists would like to know that their church supports them on basic legal issues fighting discrimination. Civil rights (including the right to life) are not special rights. It is still legal to dismiss/fire an employee for sexual orientation alone in over 40 states.15,118 Public opinion is changing as an increasing number of Americans and Christians (though fewer Christians than the American population at large) support equal rights for gays/lesbians in the workplace. Gays/lesbians tend to congregate in cities for a number of reasons, not the least of which is legal necessity. In Colorado for instance, it is permissible to dismiss (fire) an employee solely for being gay/lesbian except within the city limits of Denver, Boulder, Aspen and Telluride. Similarly, it is perfectly legal to deny gay/lesbian people property sales or loans--except for those same municipalities–on the sole basis of sexual orientation. To a related point, some heterosexuals argue that gays/lesbians are already "economically privileged" and should not be granted "special rights" (as opposed to equal rights) in the workplace. But studies (in the United States) reveal that most gays/lesbians rent their dwelling places, and a sizeable majority of households earn less than $50,000 per year.119 There has been much concern over the possibility of "gay/lesbian marriage" in United States Christian communities. There was broad condemnation from many Christian groups (including Adventists) when the Vermont state legislature agreed to recognize “gay unions.”33 (Vermont was also the first state to abolish slavery.) In Christian communities, it may be advisable to identify committed long-term gay relationships differently from traditional marriages (and hopefully in that difference arrive at something less than a 50% divorce rate seen among American heterosexual relationships), but formal relationship "recognition" should not be used as a weapon to deny participation in worship communities or basic civil rights. As many Christian denominations simply refuse to acknowledge or recognize gay/lesbian people, their indifference offers little alternative for the spiritual affirmation such same-gender "unions" represent to gay/lesbian Christians. That stable committed gay/lesbian relationships be affirmed as an alternative to loneliness and promiscuity might also be an issue that Adventist churches carefully consider. In addition, sensitive Christian communities might recall that with traditional marriage come 1049 laws and civil statutes that further prevent equality and equal opportunity for gays/lesbians--whether it be in the churches, workplace, or the home.120 Many Christian communities continue to argue against "gay/lesbian marriage" on moral grounds, but the debate merely starts there. The dialogue should also include discussions on how the governmental instrument of civil marriage is currently used as a means to condemn homosexuals--and whether this is truly compatible with Christian love. Gay/lesbian Adventists would like to see Adventism offer alternatives for a moral life other than a simplistic policy of “no accommodation.” Furthermore, while celibacy works for some people, gay/lesbian or straight, it is not a viable alternative for the vast majority (nor was it ever meant to be). Being gay/lesbian is not so much about what homosexual people do, but rather, it is about who gay/lesbian people are. Many homophobic Americans attempt to reduce gay/lesbian people and their relationships to issues of sexual behavior, when in fact, a committed long-term gay/lesbian relationship includes many facets of personhood including sexual intimacy (in a dynamic similar to heterosexual relationships). Gay/lesbian sexuality is not simply a matter of mechanical actions, but rather, it is a matter of an honest and loving heart. Gay/lesbian people do engage in committed long-term relationships as part of healthy human life and should be identified as such. While affrontive to some, voluntarily expressed love between two mutually respecting gay/lesbian adults may exemplify the active love of Christ. That such love be used to justify the denial of salvation to gays/lesbians is inconsistent with the love of the Savior. Gay/lesbian Adventists would like to have their committed long-term relationships defined by the "love ethic" of Christianity--challenged and supported in a moral call to have these relationships meet a Christian standard or morality, decency, fidelity, intimacy, and respect. Furthermore, should loving committed long-term homosexual relationships be unacceptable in the eyes of the institutional church, the call to a higher (or different) moral standard for gays/lesbians will require much better explanation, detail, and institutional support than presently exist. Current calls of “no accommodation” (without any exception) of homosexual Adventists are easy to proclaim, but establishing a Christian "support system" (whatever that might be) for gay/lesbian Adventist church members has yet to begin on even a small scale within the Seventh-day Adventist church. Such a support system would need to encompass every aspect of life to meet the challenge of the lifetime absence of personal daily intimacy. Gay/lesbian Adventists would like to see sexual issues discussed in education curriculums and have these sensitive discussions tied to both clergy and health care professionals. Sexual orientation is an issue pertinent to pastoral care and health care. All too often, health care professionals are only peripherally involved in these exchanges when in fact, a multi-disciplinary approach to the topic is essential for credibility. For instance, despite all of the information to the contrary, 40% of Americans in a recent survey still believe that "genetics has no role" in the development of homosexuality--and 42% still believe that one's family upbringing and family environment are the cause of homosexuality.121 Hopefully, sex issues education would emphasize honesty, respect, intimacy, and love as such pertains to human dignity, and this information would be shared in a manner morally neutral to gender and sexual orientation. That 97% of high school teachers in a mid-west city did not respond to antigay remarks made in their presence (per 1997 survey) reminds us of the work to be done.122 Words that hurt and outright bigotry should not engender indifference towards cruel humor (whether it be home, school, church or business). Sexual education should not encourage the homosexual to remain "closeted," but should create an atmosphere of sensitive dialogue and genuine concern. In some instances, homophobic pressures will induce gays/lesbians to engage in dishonest heterosexual relationships and heterosexual marriages only to face complex conflicts much later in life, and often, with considerable negative consequences for all parties involved. Furthermore, Adventist sexual education should not promote the so-called "reparative" or "change" or "ex-gay therapies" or "ministries." These programs have no basis in medical principle or scripture, often carry devastating moral consequences, and should be reported as professional malpractice (20% of mental health providers in a recent survey still treated homosexual clients inappropriately or unprofessionally).123 In addition, Adventist parents need to consider the possibility of raising a gay/lesbian child without fear of exclusion or reprisal from their church community--either against parent or child. These families need access to assistance, support, literature and advice from a counseling team as necessary. Finally, gay and lesbian Adventists would like to see more institutional Adventist support offered gay/lesbian Adventist adolescents and young adults. Recognizing the pressures to conform to societal norms, this age group is particularly vulnerable to alienation and insecurity. The Seventh-day Adventist church has never formally condemned antigay violence and its school “non-discrimination policy” excludes gays and lesbians.28,124 Gay/lesbian young people are often victim to merciless taunts, scandal and abuse. A recent Minnesota public school study reveals that gay/lesbian teenagers and young adults are far more likely to commit suicide--and gay/lesbian Adventist youth are not immune.125 In addition, research of runaway children reveal that the motivation behind a majority of children running away from home involve discord over issues of sexual orientation.126 This loss of life or degradation in the quality of life continues to be shocking--and is unnecessary. Adventist young people should be encouraged and affirmed to be honest--reminded that they remain valued members of their church communities regardless of their sexual orientation and always worthy of the Savior's embrace. Adventist educators (teachers, health care professionals, clergy) who choose to maturely broach the topic of homosexuality should not be automatically cast in the light of suspicion, derision, or character assassination. Because of accusations of "recruitment," many gay/lesbian Christians have been very discreet in their support to young people, but fortunately, this is changing and saving lives.
15. "Christians in this country (USA) appear to be more conflicted than Americans in general when it comes to gay sex and antigay job discrimination" (source: 1997 Christianity Online and 1996 Gallup Poll), in the Advocate, 1 April 1997, 25. 116. Robert S. Folkenberg, Chair, General Conference Administrative Committee Meeting Minutes
(94-107). May 17, 1994. |
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