SA - Gay and Lesbian Sexuality PART TWO

Feel free to print out and use w Part One for group discussion

Questions for Discussion:

1. What do you think it was like for a mother to write this article?

2. How do you think her son may have responded upon reading it?

3. What statements or questions in the article caught your attention, and

why?

Reading: Position Statement

Read the Position Statement on Gay and Lesbian Sexuality (see appendix A)

and discuss the following questions:

Questions for Discussion:

1. What phrases in this Statement do you find helpful, or wanting

clarification?

2. What do you think The Salvation Army is seeking to uphold in this

Statement?

3. How do you think the family members in the above story might

respond to this Statement?

Readings from the Scripture: Leviticus 18:22, 20:13; Romans 1:26-27

1 An Anonymous Officer-Mother, “It’s different when it happens to you,”

The Officer 44 (Nov 1993): 506-508.

The Salvation Army’s publication, Study Guide for Salvation Story, offers

helpful guidelines for interpreting Scripture (see pages 9-11). For instance,

the Bible’s purpose is to bring its readers into the story of salvation and its

saving way of life. Thus it is not necessarily an exhaustive or systematic

treatment of topics like homosexuality. Because the Bible is a story with its

own progression of plot, it is dangerous to take one element from it out of

its context. Any part of the story is to be interpreted within the whole of the

story. Thus it is necessary to hear any texts relating to homosexuality in

light of the whole of the biblical story.

Any thorough study of homosexuality would require not only an

examination of biblical texts, but the way they have been interpreted

through the years. This study will limit itself to a focus on those texts that

more clearly refer to the experience of homosexuality, and then consider

what it means to be a Christian community in relation to this issue.

Primary Texts

• Lev 18:22; 20:13

• Rom 1:26-27

Commentary:

A few observations are in place at this point. First, when we consider the

scope of the whole biblical story, it can be noted that very little of the Bible

directly addresses the question of homosexuality. However, when it does,

the Bible is consistent in its disapproval of homosexual acts. This is the case

in both Old and New Testaments.

Other observations however, invite further reflection on the Bible’s view of

homosexuality. For instance, the texts in Leviticus are found within the

section often called the Holiness Code, from chapters 17 to 26. This section

is governed by the phrase, “You shall be holy, for I the LORD your God am

holy” (Lev 19:2). It has been noted that males who engage in homosexual

acts “shall be put to death” (Lev 20:13). This response to homosexual acts is

located, however, in a section that also includes the death of adulterers (Lev

20:10). Apart from any application of these responses in the OT, the way

Jesus responded to a woman taken in adultery (see John 8:1-11), and The

Salvation Army’s position on capital punishment requires us to read these

texts in view of the larger story.

With respect to Paul’s denunciation of homosexual acts in Romans, there is

no ambivalence. They are “unnatural” and “shameless” (Rom 1:26-27). In

their context, such acts are considered part of Paul’s cataloguing of sinful

acts which illustrate the outcome of humanity’s failure to acknowledge God

as Creator. That Paul begins this catalogue with homosexual acts indicates

his awareness that his readers would share the same conviction.

There are however several observations to make here too. First, Paul does

not single out homosexual acts as the ultimate sin. From 1:18 to 3:23 Paul

builds a case for the sinfulness of all of humanity. And the manifestations of

our sinfulness include such behaviours as malice, deceit, gossip and slander

(see 1:28-32). In fact, the point of this section in Romans is to prevent the

passing of judgment and ensure that all of us understand we have fallen

“short of the glory of God” (Rom 3:23). To point the finger at homosexual

acts as somehow worse than the others misses Paul’s argument. It is sinful

behaviour, but part of a larger portrait of sinful acts. What also needs to be

kept in mind is that this catalogue of sinfulness is not the prime reason for

Paul’s letter. His focus is really “the gospel” which is “the power of God for

salvation for everyone who has faith” (Rom 1:16). And the line of argument

moves towards the conviction that “God proves his love for us in that while

we were sinners Christ died for us” (Rom 5:8). Thus while we hear the

strength of Paul’s denunciation against homosexual acts, we also want to

hear the larger context in which they are spoken.

Questions for Discussion:

1. As you read these texts in their context, what are some observations

that you have made?

2. It was noted above that the apostle Paul included homosexual acts as

one illustration of a wider sinfulness. Do you think the church has

tended to consider these acts as more sinful than the others listed by

Paul, and if so, why do you think this is so?

3. What do you make of this issue in light of Paul’s overall argument

about grace and salvation?

The Statement and the Church

In the opening scenario depicted in this study, the mother-officer says of her

gay son, “I am equally sure that Jesus would reach out to him.” Jesus, as we

learn from the NT, often reached out to individuals who were excluded

from the larger community in his day. Lepers, for instance, were excluded

from involvement in the wider community of faith, yet Jesus reached out to

them and embraced them.

One story that suggests itself to this issue is found in Luke 8:40-56. There

are, in fact, two stories that are related by Luke. One involves the open

request of a religious leader; the other involves the anonymous touch of an

“unclean” woman. At that time society placed a strong value on its notion

of religious purity. Individuals considered impure or “unclean” had to

distance themselves from those who were considered pure or holy. Thus

lepers, Samaritans and menstruating women could not go near the

Jerusalem temple so that it would not be defiled by their presence. These

individuals were socially unacceptable, unclean. And in the case of this

woman in Luke 8, her hemorrhaging kept her at a distance for twelve years.

We begin to understand then why she approached Jesus anonymously, not

openly. Her touch of Jesus brings bodily healing. But Jesus seeks a more

open awareness of who touched him. With courage she steps forward and

acknowledges who she is. Jesus recognizes the social cost of her “impurity”

and names her “Daughter.” She, who lived for twelve years apart from the

community of God’s people, was included by the grace of Jesus. In

response he says, “Daughter, your faith has saved you, go in peace” (v 48).

Then Jesus proceeded to follow Jairus, the leader of the synagogue, to his

home. And to bring healing to his twelve year old daughter. A religious

leader’s public plea was answered in the privacy of his home; a woman’s

anonymous touch brought her into a new experience of community.

Questions for Discussion:

1. How might the experience of the individuals in this story be reflected

in the lives of gays and lesbians today?

2. What do you think this story is saying about the nature of Christian

community?

3. What do you think this story is saying about the character of God?

Worship:

These words of Albert Orsborn could be sung or prayed as a response to

this study:

O is not the Christ ‘midst the crowd of today

Whose questioning cries do not cease?

And will he not show to the hearts that would know

The things that belong to their peace?

But how shall they hear if the preacher forbear

Or lack in compassionate zeal?

Or how shall hearts move with the Master’s own love,

Without his anointing and seal?

Except I am moved with compassion,

How dwelleth thy Spirit in me?

In word and in deed

Burning love is my need;

I know I can find this in thee.

[Salvation Army Song Book, # 527]

Mission:

In light of this study, the group could brainstorm and suggest different tasks

it could do to follow up on its conversation. The following are offered as

possibilities for the group:

• Come to know members of the corps who live with this issue

personally, and learn from their story.

• Come to know community groups who take an active role in working

with the gay and lesbian community, and hear their concerns.

Appendix A

Position Statement on Gay and Lesbian Sexuality

The Salvation Army upholds the dignity of all persons. For this reason, and

in obedience to the example of Jesus Christ, whose compassionate love is

all-embracing, The Salvation Army does not discriminate on the basis of

sexual orientation in the delivery of its services.

The Salvation Army believes that God’s will for the expression of sexual

intimacy is revealed in the Bible, and that living fully in accordance with

biblical standards calls for chastity outside of heterosexual marriage and

faithfulness within it. We do not believe that same-sex attraction is

necessarily blameworthy and we oppose the vilification and mistreatment

of gays and lesbians. We believe that we are accountable for the ways in

which we express our sexuality. While recognizing the challenge that this

presents, The Salvation Army believes firmly in the power of God’s grace to

enable all to live in a manner that is pleasing to Him.

In keeping with our mission, we are committed to proclaiming the good

news of salvation, the forgiveness of sins, and transformation by the Holy

Spirit. We welcome all seekers of faith in Christ to explore Salvation Army

church life.

The Salvation Army, Canada & Bermuda, October 2002

Resources

Anonymous. “It’s Different When It Happens to You.” The Officer 44 (Nov

1993): 506-508.

Balch, David L. Homosexuality, Science, and the “Plain Sense” of Scripture.

Grand Rapids: Eerdmans Publishing, 2000.

Grenz, Stanley J. Welcoming but Not Affirming. Louisville: Westminster

John Knox Press, 1998.

Hays, Richard B. The Moral Vision of the New Testament. San Francisco:

Harper Collins Publishers, 1996.

Hurtado, Larry W. “The Bible and Same-Sex Erotic Relations.” Crux 32

(June 1996): 13-19.

Members of the International Doctrine Council. Study Guide to Salvation

Story. London: Salvation Army International Headquarters, 1999.

Volf, Miroslav. Exclusion and Embrace. Nashville: Abingdon Press, 1996.

For more information

Please contact:

447 Webb Place

Winnipeg, MB CANADA R3B 2P2

Phone: 204-957-2412 􀃉 Fax: 204-957-2418

ethics_centre@can.salvationarmy.org