“Homosexuality and the Church in the Crossfire”

A comprehensive paper dealing the outstanding issues, problems and suggested solutions
On
Homosexuality

By,
Prakash Bashyal
(B.TH)
Box No: 64

Our Sexuality:
Lecturer: Dr. Tony Lim
 Malaysia Bible Seminary
December 16th, 2009
1.0 Introduction: “Homosexuality” is no longer a strange term in today’s context. It has become

one of the most widely discussed, debated, and deliberated public policy issues. Among many

countries which used to consider the homosexuality as punishable crime, some of them have now

already accepted it as legal. Whether in the countries in the West or the East, high priority talks,

discussion, and reconsideration are going on among the legislature committees to affirm

homosexuality and homosexual marriages as legitimate as heterosexual marriages. The talks and

concern on homosexuality have not only drawn the attention of the legislatures of the nations but

it has also introduced a kind of vibration in the environment of the churches. In recent years, the

churches have become highly captivated in the dilemma concerning its stance on the issues of

homosexuality. The church stands in the midst of human beings; the living society and it will

lose its significance if it remains deaf and mute in regard to the contemporary social issues. As

we analyze the scenario of the church today, we can see a deep polarization between proponents

and opponents of the traditional Christian teaching on the topics of homosexuality. In this paper

we will try to figure out some of the contemporary issues and problems on the topics of

homosexuality and would try to suggest some solutions on this ethical dilemma.

2.0 The Meaning of Homosexuality and its cause: Before heading to the paper in depth, let us

have a look on some of the definitions of homosexuality. Homosexuality is primarily an

emotional/sexual attraction toward others of the same sex, which may or may not be expressed in

sexual activity.1 The term Homosexuality refers basically to the preference for sexual partners of

the same sex or to the situation in which erotic feelings are nearly exclusively triggered by

persons of one’s own sex.2 Standing on these definitions of the homosexuality we can agree that

1
Richard F. Lovelace, Homosexuality and the Church, London: The Lamp Press, 1978, p. 144.
2
Stanley Grenz, Sexual Ethics: A Biblical Perspective, Carlisle: Paternoster Press, 1998, p.225.

2
a homosexual person is one who sustains “a predominant, persistent, and exclusive psychosexual

attraction toward members of the same sex…feel sexual desire for and a sexual responsiveness to

persons of the same sex and who seeks or would like to seek actual sexual fulfillment of this

desire by sexual acts with a person of the same sex.3 In a brief sense we can portrait that a

homosexual person is someone who is “homoerotic.” As we are dealing with the studies of

Homosexuality it would better to have some basic understanding about the term such as

Transsexual, Transvestite, Intersex. Transsexual is a person who undergoes surgical and

hormonal interventions to reassign his/her sex (WHO, 2002).4 Transvestite is a person who

achieves sexual gratification from wearing clothes of the opposite sex.5 Intersex refers to rare

medical conditions where people are born with ambiguous sexual characteristics, and nearly

always due to physiological causes.

2.1 The Causes of Homosexuality: Often the homosexuals: Gays (Male homosexual) or

lesbians (female homosexual) regard themselves as males or female born in the “wrong” body.

However, the scientific researches show that over 99.98% of the individuals are obvious at birth,

either male or female sex if defined by physical characteristics (the presence of a vagina or a

penis). In a very small number, sex may be unclear due to ambiguous genitalia as a result of

medication conditions (Hermaphroditism).6 The recent studies have shown the facts that even the

biological factors need certain environmental stimuli for the homosexual orientation. Irwin

Bieber suggests that disturbances in child development, especially in the area of parent child

relationship, are responsible for homosexuality orientation. Such disturbance result in confusion

concerning the child’s sexual identity and which could lead to a same-sex preference.7 Some
3
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, 1998 p.3.
4
Class note, Our Sexuality: Cause for celebration or source of temptation? , p.27
5
Richard Meier, Sex in the Christian Marriage, Grand Rapids: Baker Book House, 1989, p. 141.
6
Class note, Our Sexuality: Cause for celebration or source of temptation? , p. 1,29
7
Stanley Grenz, Sexual Ethics: A Biblical Perspective, Carlisle: Paternoster Press, 1998, p.226.

3
examples of psychological factors are: parental rejection, absence of father during childhood,

having emotionally-distant father, peer pressure, perfectionism, media images, self-rejection and

poor self-esteem which may be reinforced by hostile reception from society.8 In many cases

homosexualities are related with deficit in parent children relationship and its consequences of

arrested development. On the basis of her work with homosexual persons Psychologist Elizabeth

Moberly concluded, “one constant underlying principle suggests itself: that the homosexual-

whether man or woman-has suffered from some deficit in the relationship with the parent of the

same sex; and that there is a corresponding drive to make good this deficit- through the medium

of same-sex, or ‘homosexual,’ relationships.”9 I personally have witnessed some of these

disturbances in some people. Mr. A, a young Christian boy seemingly was showing a

Transvestite personality, and as I studied his background I found that he was brought up in a

broken family, with his mother, sisters and aunties. The absence of male figure in his family

apparently confused him with his gender identity and led him to transvestite attitudes. Miss L, a

thirteen year child who is under my mentoring one day mentioned to me that she has a good girl

friend who acts like a boy and shows interest on girls and recently found that she is lesbian but

Miss L do find comfortable being with her. Further more Miss L. mentioned to me that she hates

all boys. Miss L is the only daughter of single parent, Mrs. S who broke off with her husband due

to his permissive sexual behaviors. Mrs. S keeps on mentioning that all most all the men are

betrayer and keeps a very low view about men which in result have effected Miss L’s perception

about men and now as a teenager is in danger of appreciating homosexual relationship. Sexual

abuse is another common shaping factor of homosexuality. Sexual abuse is one of the foremost

shaping factors that result in adult lesbianism, several Exodus leaders estimate that 80 to 90

8
Class note, Our Sexuality: Cause for celebration or source of temptation? , p. 1,29
9
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, 1998 p.17.

4
percent of the women coming for help to ex-gay ministries have been victimized. 10 This fact not

only applies to lesbians only but it is surprisingly common in gay men too. Typically, boys who

are abused repeatedly experience some physical pleasure, and may seek to repeat the acts with

other boys in order to duplicate the feelings of sexual pleasure and physical closeness.11The

women who are abused by adult male (mostly close relative) in childhood are more likely to

develop lesbian relationship because of the horrible experience of their childhood. The failure

and frustration on Heterosexual relationship could also lead a person to homosexual relationship.

The rebellion towards the patriarchy in quite number of cases has led the female to proclaim

themselves as lesbians. Homosexuality is also an expression of learned behavior.12 During late

childhood or adolescent, the physical changes in the body bring erotic sexual desire and in order

to release the erotic expression the adolescents may express themselves in a homosexual manner

and pursue subsequent experiences on this basis which later may confine them as homosexual.

The pleasure positively reinforces behavior by encouraging its repetition. In quite number of

cases homosexuality is the result of unemployment. The youths frustrated with unemployment

have ended themselves as homosexual sex-workers on the street of big cities. So it would be very

flaccid to assume homosexuality solely as a result of biological factor. Most of the studies on

homosexual individual both male and female provide support for this theory (homosexuality is

often the result of psychological factors).13 Basically, it would be wise to mention that

homosexuality is rarely the result of biological (Physiological) factor alone and often it is the

outcome of environmental (psychological) inducement and nurture.

10
Anita Worthen and Bob Davies, Someone I Love is Guy: How family and friends can respond, Illinois,
InterVarsity, 1996, p.82.
11
Ibid, p.84
12
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, p.18.
13
Charles W. Keysor, What You Should Know about Homosexuality, Grand Rapids: The Zondervan Corporation,
1979, 147.

5
3.0 Contemporary issues and problems: Generally in past majority of psychiatrics used to term

homosexual phenomenon as Gender identity disorder, meanwhile some members of the medical

and psychiatric community began to speak up against the prevailing assumption that

homosexuality is an illness, and when the trustees of the American Psychiatric Association voted

in 1973 to remove homosexuality from the category of mental illness, religious proponents of the

active homosexual life-style gained important support for their position.14 As we ponder on the

debates on homosexuality, the main issue in the root is, “Is Homosexuality something natural or

is it a phobia?”, “Is Homosexuality a sin or a normal phenomenon?” The proponents of

homosexuality by all means are trying to articulate that homosexuality is something very natural

and as acceptable as heterosexuality or even better, while the opponents of homosexuality are

trying to wallop with a dogmatic answer that the homosexuality is completely a phobia and

nothing more than that. In the mean time, the social debates on the homosexuality such as the

civil rights of homosexual pairs, legalization of homosexuality and homosexual marriage (same

sex marriage), acceptance of homosexuals as third gender human being and, religious identity

and rights of homosexual are prevalent. Debate on homosexuality is no more a under carpet

debate.

Historically the event at the Stonewall Inn is often viewed as marking the beginning of a

new chapter in the ongoing struggle over the issue of homosexuality, the “gay activist era.”15 It

was the event on June 28, 1969 in New York, where the person of homosexual orientations in

Stonewall Inn retaliated against the police raid. In the present day context homosexuality has

turned to an open crossfire debate not only in USA but has been one of the prominent social and

contemporary issues in Asian countries like Nepal too. In Nepal, the NGO such as, “Blue

14
Richard F. Lovelace, Homosexuality and the Church, London: The Lamp Press, 1978, p. 30.
15
Stanley Grenz, Sexual Ethics: A Biblical Perspective, Carlisle: Paternoster Press, 1998, p.223.

6
Diamond Society” is collectively fighting for the rights of Homosexuals.16 As the country is in

the process of writing a new constitution, the Blue Diamond society is trying it’s best to seek

attention of the legislatures of the nation so that the rights of homosexual would be insured

through the new constitution.17 Even in Muslim dominated country Malaysia, a survey taken in

2000 estimated that there were 50,000 transsexuals in the country and Muslim transsexuals

formed the majority of population.18 The numbers of people publicly proclaiming themselves as

Homosexual are increasing everyday while more and more collective voices are being raised for

the support of homosexual and homosexuality (LGBT)19. The increase in homosexual

relationship has resulted in an even greater incidence of venereal diseases and socially, on the

breakage of family. But some reply that recognition of homosexual marriage rights would lead to

more stable homosexual relationships and actually help limit the spread of venereal disease20 and

breakage of family. Support for homosexuality, specifically the same-sex marriage is often based

upon what is regarded as a universal human rights issue, mental and physical health

concerns, equality before the law, and the goal of normalizing LGBT relationships. According to

Mr David Kuria, the coordinator of the Gay and Lesbian Coalition of Kenya, homosexuals

should have been "expressly listed" among the minority and marginalized groups deserving of

special protection.21 Basically, the advocators of homosexuality are trying to gain corroboration

and endorsement for the homosexual campaign on humanitarian (a universal human right) basis.

While the opponents of homosexuality specifically point the same sex marriage as a process of

dehumanization and battle against family, society and humanity.

16
http://www.bds.org.np/aboutus.html, accessed:2009, November 30
17
Nepal, A weekly Nepali Magazine, Kathmandu: Kantipur Publication, 2009, October 15.
18
Class note, Our Sexuality: Cause for celebration or source of temptation? , p. 27
19
Lesbian, guy, bisexual and transsexual
20
Charles W. Keysor, What You Should Know About Homosexuality, Grand Rapids: The Zondervan Corporation,
1979, p.173.
21
http://www.othersheep.org, Other Sheep eNews, December 1, 2009

7
 In this present scenario, the main problem today with the church is in its dilemma on how

the church should respond on the issues of homosexuality. The church today has been caught in

the crossfire of the two extremism opinions of homosexuality within the church and externally

by the liberal secular attitude towards the homosexuality. Many of the countries compared to the

past have taken more soften stance towards their attitudes regarding homosexuality. The

legislature on some countries has already legalized the homosexual marriage (same-sex

marriage). The church had never been in so much controversy and in catch 22 on the issue of

homosexuality. The tradition position on homosexual behavior has just appeared: Is the

Homosexual My Neighbor?22To another extreme, the modern Christian liberal view demands

affirmation of all kind of homosexual behaviors as if Homosexuality is the ultimate plan of

creator for human sexuality. The heated friction between these two views have caused many

churches to affirm the homosexuality while another pole of the view are condemning

homosexuality in an aggressive manner never exposed to that degree ever before. Conservatives

are insisting the Bible unequivocally outlaws homosexuality, while liberals believe the Bible

should be reinterpreted in the light of contemporary wisdom. The Evangelical Lutheran Church

of America (ELCA) which in the past used to hold the stance that homosexuality is sin has

recently changed its stance and has no objection on ordaining the monogamous ministers for

church ministry. It has called upon congregations and members to welcome, care for, and

support same-gender couples and their families and to advocate for their legal protection. 23 In

spite of the 2007 summit of Anglican leaders in Tanzania had urged the Episcopal Church to bar

the consecration of openly gay bishops as well as official blessings of same-sex union, very

recently, 2009, December 5th the Anglican Church faces the same kind of turmoil that erupted in

22
Richard F. Lovelace, Homosexuality and the Church, London: The Lamp Press, 1978, p. 51
23
“Human Sexuality: Gift and Trust” A Social Statement of the Evangelical Lutheran Church adopted August 19,
2009, p. 10

8
2003 when openly gay Reverend Gene Robinson of New Hampshire was elected bishop,

sparking joy from liberals but outrage among traditionalists, particularly in Africa. Ms Glasspool

, a lesbian was elected on Saturday as an assistant bishop in the diocese of Los Angeles.24

Recently, the organization such as “Other Sheep” headed by Rev. Steve Parelli, Bronx, NY is

very active on condemning the anti-homosexual speech within and out side the church. The news

letter of Other Sheep mentions, “In March 2008, Warren told Ugandan media that he supported a

boycott of the Lambeth Conference of the Anglican Communion by Uganda's bishops over the

issue of homosexuality -- even though Warren is a Southern Baptist. Warren also said

homosexuality is not a natural way of life and thus not a human right and added, "We shall not

tolerate this aspect at all."25 On the other hand, Rick Warren who has a very strong tie with the

Christians in Uganda refused to give his comment on the Anti-Homosexuality bill being

prepared by legislature of Uganda which demand the punishment up to the death penalty for

certain type of homosexuality activities. These are the very few examples of the widening

conflict between the proponents of traditional and modern liberal church view on the issue of

homosexuality.

All these recent activities within the church have pushed the church and Christianity as a

whole in a conflict and controversy. The increasing numbers of ordination of homosexual

Bishops, Pastors, ministers and affirmation of same sex-marriage has raised a serious question on

the direction of where the church is heading. Is homosexuality something natural or is it phobia?

Is there just male and female gender of human being or there can be some exception of it? Can

homosexuals be changed? Is homosexuality against the Christian Sexual Ethics? Does a

24
http://news.bbc.co.uk/2/hi/americas/8398043.stm

25
From the email sent to prayash22@yahoo.com by sparelli2002@yahoo.com.

9
homosexual person need to be changed after being Christian or can he remain as homosexual?

What does the Bible really says about homosexuality? How should a church respond to the

homosexuals? How should a church respond to the needs and right of homosexuals? These are

very few questions which sound simple but need a complex studies and analysis. Either the

conservative or liberal, when they approach these questions their effort to search the answers

must not be out of rivalry but it must be grounded on the foundation of the scripture (the bible)

and must speak to the real lives issues.

4.0 What the Bible says about Homosexuality? It will be Christian to return back to the

scripture to find the answer for the ethical dilemmas. Should the Bible be interpreted in the light

of present day context or not in another issue but what it real matters is, “what does the Bible say

about homosexuality?” The Bible no where affirms homosexuality and mentions homosexuality

as the plan of God the creator. The Bible is very clear that God created man in his own image, in

the image of God he created him; male and female he created them. (Genesis 1:27). The Bible

describes human sexuality only in the two orientation-male and female. If so then what is the

stance of the bible regarding homosexuality? It is true that homosexuality conduct is not a major
26
theme in the Bible; certain biblical passages do in fact speak of some types of same sex acts

and it is sufficient to found a unified biblical outlook on homosexuality, especially within the

area of teaching of human sexuality. Five texts in the Bible directly teach that homosexual

behavior is contrary to the will of God (Gen. 19:1-13(The story of lot and Sodom); Lev. 18:22,

20:13; Rom. 1:26-27; 1 Corinthian. 6:9; 1 Tim 1:10).27 Standing on the foundation of these texts,

the church tradition has found a moral standard that the Bible rejects all genital homosexual

behavior. The holiness code in Lev.18:22, 20:13 are richly clear in the rejection of
26
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, 1998 p.35.
27
Richard F. Lovelace, Homosexuality and the Church, London: The Lamp Press, 1978, p. 87.

10
homosexuality as a practice or a proclivity. Concerning the story of Lot and Sodom (Gen. 19:4-

11), the liberal scholar argue that the sin of Sodom and Gibeah involved inhospitality, attempted

rape, or even the desire to cohabitate with angel28 and it doesn’t point to Homosexuality as sin.

These arguments of the liberals may convince some that the passage is talking about the

idolatrous sexual relations not the sin of Homosexuality but the truth in the meantime is clear

that these passages are in no means affirmation of homosexuality. In the same manner, Despite

of the effort of liberal scholar to uncover a deeper-lying story of homosexual love, most scholars

remain unconvinced29 that David and Jonathan were bound in homosexual relation. Instead the

language used describes their relationship as typical of the treaty terminology of the day.30 The

New Testament is also quite clear in its stance on homosexuality. Paul in Rom. 1:26-27

condemns the same-sex relations practiced within the context of his critique of the pagan society

of his day. Through this passage the intention of Paul is to show that homosexual relations,

whether between men or women, are “against nature,” because they are contrary to God’s

intention for woman and man. Paul’s list of sins in the Corinthian epistle (1 Corinthian. 6:9)

occurs in the wider context of matters related to proper sexual conduct and the believing

community.31 That points to the fact that Paul was certain that the only proper context for sexual

intercourse was heterosexual marriage. Some liberals view that Jesus’ silence on the topic of

homosexual teaching as affirmation of homosexuality. But as we cautiously study the teaching of

Jesus this assumption gets futile. Jesus did indeed speak about the proper expression of human

sexuality and he condemned sexual immorality (Mark 7:21). When Jesus mentioned sexual

immorality he referred to all kinds of sexual conduct and even the sexual thoughts outside of a
28
Ibid, p.35
29
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, 1998 p.60.
30
Ibid.p.60
31
ibid, p.59

11
heterosexual marriage. (Matthew 5:28). Moreover, whenever Jesus engaged with questions

involving human sexual conduct, he appealed to God’s intention in creation, male and female

relationship (e.g., Mark 10:11-12; Matt.19:4-9). 32 It is true that homosexuality was not prevalent

in the degree it does exit today during the time of Biblical writers in Old Testament and during

the time of Paul. There were neither the concept of same sex marriages nor were homosexual

activists advocating the homosexual issues in media. But the Bible condemns all kind of

homosexual acts in whatsoever form they exist during that time. The Bible is clear on the matter

that heterosexual marriage is the sole and ultimate plan of God for human being (Human

sexuality) since the beginning of creation of humanity. (Genesis 1:27) Whenever the Bible

mentions of homosexuality, the message is clear that homosexuality is contrary to God’s

intention for woman and man. Though the liberals may demand a new interpretation of the Bible,

the Bible is clear in its stance that homosexuality is a sin.

5.0 Christian Response: It was weakness in the part of church for blindly forbidding discussion

on the topics of Homosexuality while keeping less concern on the studies of the causes of

homosexuality and effort towards the minimization of the homosexual trend. In the present day

context, it would be insufficient just to mention homosexuality as sin and have no further

discussion on it. The Bible is clear in it stance that homosexuality is a sin but how do we respond

to this reality in the present day scenario? If homosexuality is a sin then what is the responsibility

of the church towards the homosexuals? Is it enough for a church just to point to few verses of

the Bible to condemn homosexuality or does a church have wider role than that? The issue on

homosexuality demands a greater role of church rather than being a mere messenger that

homosexuality is a sin. Below are few suggested areas on which I believe the church need to

have more of its effort.

32
Ibid,p.61

12
i. Sex Education for the Children and Youths: As we have already discussed in the cause of

homosexuality that homosexuality is rarely the result of biological (Physiological) factor alone

and often it is the out come of environmental (psychological) inducement and nurture. The

question here arises, “How can we protect our children and youths from the environmental

inducement that may lead them to homosexuality?” The answer is quite clear, “Give them the

age appropriate sound Biblical and biological education on the topic of sex.” This will help the

growing children and adolescents in learning about their bodies and human sexuality in very

natural way. If the Christian parents and church fail to do so the children and youths will acquire

the distorted truth about human sexuality from the secular world. The honest discussion of the

reproductive and sexual organs would be very much in aid to understand the human sexuality as

a whole. It will help them to understand what it mean to be created as male and female. What

sexual orientation is all about? Christian view of sex, gender, and its relationship to marriage and

family when imputed to the children and youths, it will enable them to resist the environmental

inducement to homosexual orientation to certain degree. In the same manner, this will build up a

strong bond between the children, parents and church relationship which will ease the children

and youths to share their situation if they are physically abused; as a result it will reduce the

possibility of Sexual abuse as common shaping factor of homosexuality33. The growing children

and adolescents do have a certain kind of affirmation and appreciation towards their friend of

same sex which usually they would love to call, “Best Friend or Buddy”. The liberal’s teaching

that the “gay” person is more whole than heterosexual34 or every human being by nature have

homosexual tendency therefore there is nothing wrong to practice it; this kind of teachings may

33
Anita Worthen and Bob Davies, Someone I Love is Guy: How family and friends can respond, Illinois,
InterVarsity, 1996, p.82.
34
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, 1998 p.31.

13
confuse the children and adolescents that their affirmation and appreciation towards their best

friend is an outcome of their homosexual orientation and eventually deteriorate the situation and

encourage them to be a homosexual. The norms and values implanted in the childhood and youth

are the milestones that human being usually follow through out their life. Sadly, quite often the

churches are busy condemning homosexuality but haven’t been able to realize the necessity of

sound Biblical and biological education on the topic of sex (sex orientation) for children and

youths. It would be wise if churches would be able too see their responsibility in this area.

ii. The Church must build up a clear, appropriate stance on the issue of Homosexuality and

on its approach of ministry for homosexual: The problem with most of the traditionalists is

not on their affirmation that homosexuality is sin but the problem is in their way of behavior and

attitudes towards the homosexuals. Sometime our attitude is such that as if homosexuality is not

a forgivable sin at all. In the same manner the liberals are heading towards the path of being a

condoner of homosexuality. It would be unchristian to say that the Bible is wrong in its stance

regarding homosexual. If the Bible is not wrong in its stance regarding homosexuality then what

should be our attitude and approach of ministry towards homosexual.

a) Jesus Model of Ministry (Welcoming but not affirming): Jesus ate with sinners, tax

collectors, adulterers, prostitutes (Luke 7:34, 35) but yet he was sinless and holy. That is Jesus

ministered all kind of sinners but never condoned, compromised and practiced any form of sins.

As the church is the body of Christ it is to follow its master in its attitude of ministry. A true

church in action affirms its unity in relationship, reflects the holiness in its life, opens the door

for all, submits to the rule of the apostolic scriptures, practices preaching of Christ in word, and

honors Christ as the center of sacrament. A church ministering to homosexual doesn’t make the

church condoner of homosexuality. Welcoming does not mean affirming. Walking on the path of

14
Jesus to confront any social issue is not an easy task to perform but as a body of Christ it would

be wise for a church to refer to Jesus’ model of ministry. John 7:53-8:11, the woman caught in

adultery is clearly on the opposite side of the line to Jesus (Matthew 5:27, 28). But still Jesus

showed amazing social tolerance. Jesus was the only one who could condemn the woman but he

showed supreme social tolerance. Jesus showed the social tolerance for the woman by not

condemning her and neither did he condone her act. That is Jesus showed social tolerance but

didn’t show intellectual tolerance; he did not say, “It is alright for you to go and seek love with

other people’s husband.” Jesus hasn’t condemned her but doesn’t condone her sin too, instead he

says, “Go now and leave your life of sin.” The action of Jesus shows the social tolerance; respect

for other even if their view is very difference, but the action of Jesus also shows that intellectual

tolerance (the idea that all views are equally valid) is wrong35. The churches today must learn to

have social tolerance but must not show intellectual tolerance to the things which Bible says it is

wrong. This perspective applies to the issue of homosexuality too. The Christian must learnt to

have a line between social tolerance and intellectual tolerance. The Bible no where says that

homosexual practice is any worst sin than heterosexual sex outside of marriage. It would be

wrong to evaluate that homosexual practice is greater sin than heterosexual sin. However, the

church must have a clear stance that homosexual practice is a sin and condoning homosexuality

is against the Bible. In the mean time, the church must be humble enough to learn to have a

social tolerance and deny any form of intellectual tolerance concerning homosexuality. The

church must oppose to civil discrimination against homosexual (in respect of human rights and

employment). This will in true sense reflect the commandment of Lord Jesus to love our

35
A sermon by Jago Wynne. Knot, on http://www.allsouls.org/ascm/allsouls/static/sermons........ Accessed: October
19, 2008

15
neighbor and even enemy. The problem today with the church is in the scenario that the

traditional viewers are reluctant even to the point of accepting the social tolerance while the

liberals are advocating not only for social tolerance but for all form of intellectual tolerance

(same-sex marriage, ordination of guy ministers) regarding homosexuality. It has in return

deeply polarized the church as condemner and condoner of homosexuality. Welcoming but not

affirming, only this kind of attitudes would be able to bring transformation in the life of

homosexuals.

iii. Counseling and care for the homosexual: From the discussion made on the causes of

homosexuality we can summarize few of the concerns which can be brought under the umbrella

of counseling and care. Besides a very few cases of Hermaphroditism most of the causes of

homosexuality are connected with the psychological factors. Homosexuality is usually the out

come of deficit in parent children relationship, media images, self-rejection, poor self-esteem,

envy, fear, failure and frustration on Heterosexual relationship, learned behavior and sexual

abuse. If we view at the factors, the root causes of homosexuality, we would come to a

realization that a sound counseling is essential in order to help the persons who are struggling

with homosexual feelings and desire. Both the Christian who are still struggling with their

homosexual behaviors and who have recently been able to refute their homosexual lives require a

certain social and psychological adjustment. A thoughtful counseling provides a proper

environment for the struggling and recovered homosexuals to retain and adapt a social and

psychological adjustment as they tend to live a straight life style. Counseling and friendship from

a good, spiritual, heterosexual same sex friend in most cases has been found helpful for

homosexual to retain a straight way of live. But the problem with we Christians lies in the fact

that we try to refrain ourselves from all socially disillusions. On the other hand, we do forget that

16
to be a godly person doesn’t simply mean to cling on a dogmatic thought without an element

called forgiveness. Counseling a homosexual (Ex/ Present) is not a mere duty of a Christian

professional counselor alone. A rightful attitude towards Gospel and people would provide a

proper sight to the Christian to deal with homosexuals. Couple a number of counselors and

psychoanalysts believe that homosexual orientation can be changed if the root cause are

addressed and treated. Psychologist Irving Bieber mentions, “The therapeutic results of our

study provided reason for an optimistic outlook. Many homosexuals became exclusively

heterosexual in psychoanalytic treatment………….a heterosexual shift is a possibility for all

homosexuals who are strongly motivated to change.”36 Richard Meirer in his book, “Sex in the

Christian Marriage” presents an exclusive real life story of a Pastor whose homosexual

orientation was changed as his root problems were analyzed and treated. There are many

successful stories of homosexual oriented persons being healed and converted to heterosexuals

after getting a proper counseling, psycho-therapy and care. However, we must not misunderstood

ex-homosexuals if they choose to remain single as a celibate. The recovery may not always mean

to end up to a heterosexual marriage. The convert Homosexuals may still have a bit of

inclinations and temptations to it which I will consider that it wouldn’t be a sin if the person

doesn’t give himself/herself to his/her temptation. It will be good to understand this in the light

that temptation is real for all heterosexuals too; temptation itself doesn’t make a heterosexual

person adulterer but to fantasize and to give up to temptation is the all that matters.

Changing a sexual orientation of homosexual is not an easy task but in the mean time it is

not an impossible task too. Counseling motivates and helps a person to be changed while care

and love from the community of faith helps the ex-homosexual to sustain with the straight way

36
Stanley J. Grenz, Welcoming but not affirming: An Evangelical Response to Homosexuality, Louisville:
Westminster John Knox Press, 1998, p.25.

17
of life. The counseling the homosexuals is a difficult and cautious task and it is more

complicated in case of hermaphrodites and transsexual. Though complicated, counseling is

equally important for hermaphrodites (sex may be unclear due to ambiguous genitalia as a result

of medication conditions) and transsexuals. The Christian hermaphrodites and transsexuals do

have a great struggle regarding their sexuality. If a person had changed his/her sex (Through

surgery and hormone intervention) before becoming a Christian, are they suppose undergo

surgery and hormone intervention to reverse the action if they become Christian later in their life

or are they suppose to live ever after as transsexual ? These are the few complicated cases where

we won’t be able to find a rigid, solid and dogmatic ethical answer. Nevertheless, counseling

helps to decide the Hermaphrodites and transsexual a better way of choice for their life. It would

be wrong for a Christian to think that it is hard or almost impossible for homosexuals to change

their orientation therefore the Church must avoid and close the door for homosexuals; and it

would be wrong for a Christian to think that it is hard or almost impossible for homosexuals to

change their orientation therefore they must continue being homosexuals even after receiving

Christ in their life. I won’t proclaim that counseling and care are always 100 % successful in

changing the orientation of homosexuals but proper Christian counseling and care are of great

help in this regard.

7.0 Conclusion: As we look on the present day scenario, it seems as if the church is under attack

by the rampant debate on the topics of homosexuality. Many churches have reconstructed their

views regarding homosexuality. However, the good part of this debate is at least the churches

have come out from its sleep and negligence and have started to take the issue homosexuality in

a serious and deeper concern. The contemporary debates on homosexuality have offered the

church an opportunity to think through the Christian sexual ethic clearly and carefully. Running

18
away from a problem and categorizing homosexuality as a forbidden topic for discussion neither

helps a church nor brings transformation in the life of homosexuals. If the churches are to exist

as a part of society it must act as an agent of Salvation and address the uncompromising demand

of social issue like homosexuality in love. To be Prophets means to participate, involve and

make identification. To neglect to do so and to choose to stay within the security of a ritual and

legal religion unsoiled by proximity to the dust and sweat of real life would be disloyalty to the

core of the Gospel of Jesus and refusal to be his church. God created Human being as

heterosexual being and homosexuality is one of the results of fall of human being but this doesn’t

mean that we are not to have social tolerance against homosexuals. We are to recognize and

acknowledge these aspects of our fallen state and to seek to bring our smudge lives to the will

and purpose of God. Our Christian calling is to acknowledge every person as a recipient of

God’s compassion, concern, and love37and this calling doesn’t excludes homosexuals. While as

Lord’s disciple we must be willing to leave behind old sinful practices, including unchaste sexual

behaviors (Both Homosexual practices and heterosexual sins). It will be wise for both the

traditionalists and liberals to reconsider and rethink on their approach of ministry (perspectives)

for homosexuals by being grounded on the foundation of the Scripture and opened in the light of

Gospel.

You, my brothers, were called to be free. But do not use your freedom to indulge the sinful
nature; rather, serve one another in love. The entire law is summed up in a single command;
“Love your neighbour as yourself.” If you keep on biting and devouring each other, watch out
or you will be destroyed by each other. (Galatians 5:13, 14, 15)

37
Ibid , p.156.

19
Bibliography:

Class note, Our Sexuality: Cause for celebration or source of temptation?

20
Grenz, Stanley. Sexual Ethics: A Biblical Perspective, Carlisle: Paternoster Press, 1998

Grenz, Stanley J. Welcoming but not affirming: An Evangelical Response to Homosexuality,

Louisville: Westminster John Knox Press, 1998

“Human Sexuality: Gift and Trust” A Social Statement of the Evangelical Lutheran Church
adopted August 19, 2009

Keysor, Charles W. What You Should Know about Homosexuality, Grand Rapids: The
Zondervan Corporation, 1979

Lovelace, Richard F. Homosexuality and the Church, London: The Lamp Press, 1978

Meier, Richard Sex in the Christian Marriage, Grand Rapids: Baker Book House, 1989

Nepal, A weekly Nepali Magazine, Kathmandu: Kantipur Publication, 2009, October 15

Worthen, Anita. And Davies, Bob. Someone I Love is Guy: How family and friends can respond,
Illinois, InterVarsity, 1996

Electronic Media:

http://www.bds.org.np/aboutus.html, Accessed: 2009, November 30

http://www.othersheep.org, Other Sheep eNews, December 1, 2009, Accessed 2009, November

30

http://news.bbc.co.uk/2/hi/americas/8398043.stm

From the email sent to prayash22@yahoo.com by sparelli2002@yahoo.com.

http://www.allsouls.org/ascm/allsouls/static/sermons........ Accessed: October 19, 2008

Appendix 1:
Anglican church leader worried by US gay bishop

21
vote

The Archbishop of Canterbury has expressed his concern

at the election of the second openly gay bishop in the

Anglican Church.

Rowan Williams said the move raised "very serious questions" for

both the Episcopal Church in the US and the Anglican Communion

as a whole.
Rowan Williams advocates a period of
"gracious restraint"
But he noted that the election of the Reverend Mary Glasspool in the diocese of Los Angeles had yet to be

confirmed.

The 2003 election of the first openly gay bishop created a massive rift.

ANALYSIS
Ms Glasspool was elected on Saturday as an assistant bishop in
Robert Pigott, BBC
the diocese of Los Angeles.
religious affairs
correspondent
She needs a majority of national Episcopal Church heads to back

her consecration. Despite intense pressure to maintain a

moratorium on ordaining gay bishops
The Episcopal Church leader, Presiding Bishop Katharine Jefferts - the Episcopal Church's ruling
Schori, has said she will consecrate any bishop whose election convention voted in July to allow
follows the rules. homosexual men or women to become
bishops.
'Important implications'

This clarification of the Church's policy

In a statement posted on his website Dr Williams said the makes it all the more likely that Mary
election "raises very serious questions not just for the Episcopal Glasspool's election will be confirmed

Church and its place in the Anglican Communion, but for the by its bishops and a committee

Communion as a whole". representing the Church's lay and

clergy members.

"The process of selection however is only part complete," he

If it is confirmed, Canon Glasspool's
said.
election will set back attempts to
preserve worldwide Anglicanism intact
"The election has to be confirmed, or could be rejected, by
and makes it more probable that the
diocesan bishops and diocesan standing committees. That
American Church will be consigned to
decision will have very important implications."
membership of the second of a two-
tier Communion.

22
Bishops of the US Episcopal Church voted in July to overturn a three-year ban on the appointment of gay

bishops.

Anglican leaders had asked the Church to observe the moratorium.

"The bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect

of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection

are to hold," said Dr Williams.

Ms Glasspool, 55, has been a canon in the Diocese of Maryland for eight years, according to a statement by

her on the website of the Episcopal diocese of Los Angeles.

It says she has been with her partner, Becki Sander, since 1988.

Traditionalists have already expressed opposition to the latest election.

Conservatives insist the Bible unequivocally outlaws homosexuality, while liberals believe the Bible should

be reinterpreted in the light of contemporary wisdom.

Conservatives were incensed by the election of the first openly gay bishop, Gene Robinson of New

Hampshire, six years ago

The row led to the formation of a conservative breakaway Episcopal movement in the US - the Anglican

Church in North America.

As head of the worldwide Anglican community, Dr Williams has been under pressure to recognise it.

The traditionalists have formed a range of new alliances, often with conservative churches in Africa.

Appendix 2:
“Human Sexuality: Gift and Trust”
A Social Statement of the Evangelical Lutheran Church adopted
August 19, 2009

Lifelong monogamous same-gender relationships Within the last decades, this church has
begun to understand and experience in new ways the need of same-gender-oriented

23
individuals to seek relationships of lifelong companionship and commitment as well as public
accountability and legal support for those commitments. At the same time, public debates
and deliberations have continued regarding evolving understandings of human sexuality in
medicine, social science, and
corresponding public policy about same-gender relationships. We in the ELCA recognize that
many of our sisters and brothers in same-gender relationships sincerely desire the support
of
other Christians for living faithfully in all aspects of their lives, including their sexual fidelity.
In response, we have drawn deeply on our Lutheran theological heritage and Scripture. This
has led, however, to differing and conscience-bound understandings about the place of such
relationships within the Christian community. We have come to various conclusions
concerning how to regard lifelong, monogamous same-gender relationships, including
whether and how to publicly recognize their lifelong commitments. While Lutherans hold
various convictions regarding lifelong, monogamous, same-gender relationships, this church
is united on many critical issues.24 It opposes all forms of verbal or physical harassment and
assault based on sexual orientation. It
supports legislation and policies to protect civil rights and to prohibit discrimination in
housing, employment, and public services. It has called upon congregations and members to
welcome, care for, and support same-gender couples and their families and to advocate for
their legal protection. The ELCA recognizes that it has a pastoral responsibility to all children
of God. This includes a pastoral responsibility to those who are same-gender in their
orientation and to those who are seeking counsel about their sexual self-understanding. All
are encouraged to avail themselves of the means of grace and pastoral care.
24

Appendix 3:
Press Announcement: Society of Biblical Literature member charges religious
publisher with anti-gay hate speech

Tue, November 24, 2009 5:57:30 AM

From: Other Sheep <sparelli2002@yahoo.com>
Add to Contacts
To: prayash22@yahoo.com

PRESS RELEASE For Immediate Release

November 23, 2009 Contact:
Rev. Steve Parelli
Other Sheep Executive Director
718-360-0884

Blatant hate speech against homosexuals

in Zondervan's Africa Bible Commentary
cited at Society of Biblical Literature2009
Annual Meeting

24
 Panel respondant reports churches in South Africa "are
hungry" to know what the Bible really says about
homosexuality
NEW ORLEANS, LOUISANNA - November 23, 2009

The African Biblical Hermeneutics Section of the Society of Biblical Literature (SBL) featured a
paper today at the SBL annual meeting centered around the "Lot and Abraham Story" from
the Africa Bible Commentary (Zondervan, 2006). The respondent to the paper, Gerald O. West of
Kwa-Zulu Natal University, in his remarks, made a brief reference to the Africa Bible
Commentary's featured article entitled "Homosexuality," found in the Romans section of the single
volume commentary, to illustrate how the "Lot and Abraham Story" of the Africa Bible
Commentary is predisposed to the evangelical anti-homosexual position.

During the open discussion that followed the papers, Rev. Steve Parelli, Executive Director of Other
Sheep, said the publisher, Zondervan, was guilty of "hate speech" against homosexuals. Parelli
said the Zondervan Africa Bible Commentary article quotes uncritically a so-called common-enough
view held in Africa that "homosexuals are worse than beasts." The Africa Bible Commentary article
further states, said Parelli, that "the Anglican Church in Africa has rejected Bishop Tutu's call for
tolerance and acceptance of homosexuals." Parelli said, because the Africa Bible
Commentary article links, uncritically, the two statements that "homosexuals are worse than beasts"
and that "the Anglican Church rejected Tutu's call for tolerance" that the article is hate speech
against homosexuals, that the evangelical Nigerian author of the article, because he is uncritical of
the quotes he uses, owns the quotes as his own viewpoint.

Parelli said Rick Warren of the United States, John Stott of England, and Douglas Carew of Nairobi,
Kenya, have all endorsed the Africa Bible Commentary.

Parelli, citing Uganda as an evangelical country, tied the evangelical view of homosexuality to the
current criminal Anti-Homosexuality Bill of Uganda that calls for the death sentence and life
imprisonment of homosexuals who meet certain conditions.

Another attendant of the SBL session, sitting at the rear of the room, who did not identify himself
when he spoke and who left early, thanked the audience for their comments on the Africa Bible
Commentary and said that the "insensitivities" of the Africa Bible Commentary as noted in this
meeting would be taken into consideration. Apparently, from his remarks, the gentleman is
somehow associated with Zondervan.

West, in his final reply to the audience as the respondent, thanked Parelli for his comments on
theAfrica Bible Commentary and related his own disappointments with the volumn. In addition,
West gave an account of how religious groups within South Africa are forming meetings around the
study of the issue of homosexuality and the church in Africa in order to discuss seriously the Biblical
texts traditionally associated with homosexuality. West said South Africans "are hungry" to really
know, and not assume, what the Bible does and does not say about homosexuality especially in
light of the very really present situation that their South African constitution provides for the right of
same-sex marriage.

Robert Wafula, Drew University, and Robert Wafawanaka, Virginia Union University, each gave a
paper and West responded to each paper separately. Elelwani Farisani, University of South Africa,
presided.

In 2008, Parelli and his same-sex spouse, Jose Ortiz, conducted Other Sheep seminars on the
Bible and homosexuality in Kenya, Rwanda and Uganda.

25
 Other Sheep is a multi-cultural , ecumenical Christian ministry that works worldwide for the full inclusion of LGBT people of
faith within their respective faith traditions.

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