Christianity and sexual orientation

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Christian denominations have a variety of beliefs about sexual orientation, including beliefs about same-sex sexual practices and asexuality. Denominations differ in the way they treat lesbian, bisexual, and gay people; variously, such people may be barred from membership, accepted as laity, or ordained as clergy, depending on the denomination. As asexuality is relatively new to public discourse, few Christian denominations discuss it.[1][2] Asexuality may be considered the lack of a sexual orientation, or one of the four variations thereof, alongside heterosexuality, homosexuality, and bisexuality.[3][4][5]

Beliefs and mythology[]

Biblical[]

See also: The Bible and homosexuality
The destruction of Sodom as illustrated by Sebastian Münster (1564)

Following the lead of Yale scholar John Boswell, it has been argued that a number of early Christians (such as Saints Sergius and Bacchus) entered into homosexual relationships,[6] and that certain Biblical figures had homosexual relationships, despite Biblical injunctions against sexual relationships between members of the same sex. Examples cited are Ruth and her mother-in-law Naomi, Daniel and the court official Ashpenaz, and, most famously, David and King Saul's son Jonathan.[7]

The story of David and Jonathan has been described as "biblical Judeo-Christianity's most influential justification of homoerotic love".[8] The relationship between David and Jonathan is mainly covered in the Old Testament First Book of Samuel, as part of the story of David's ascent to power. The mainstream view found in modern biblical exegesis argues that the relationship between the two is merely a close platonic friendship.[9][10] However, a few have interpreted the love between David and Jonathan as romantic or sexual.[11][12][13][14] Although David was married (to many women), he articulates a distinction between his relationship with Jonathan and the bonds he shares with women.

Another biblical hero, Noah, best known for his building an ark to save animals and worthy people from a divinely caused flood, later became a wine-maker. One day he drank too much wine, and fell asleep naked in his tent. When his son Ham entered the tent, he saw his father naked, and his son, Canaan was cursed with banishment and possibly slavery. In Jewish tradition, it is also suggested that Ham had anal sex with Noah or castrated him.[15]

Saints[]

Saint Sebastian, considered by some to be the world's first LGBT icon

While highly controversial, attempts have been made to hold up certain Christian saints as positive examples of homosexuality in Church history:

  • Saints Sergius and Bacchus: Sergius and Bacchus's close relationship has led some modern commentators to believe they were lovers. The most popular evidence for this view is that the oldest text of their martyrology, in the Greek language, describes them as "erastai", or lovers.[16] Historian John Boswell considered their relationship to be an example of an early Christian same-sex union, reflecting his contested view of tolerant early Christians attitudes toward homosexuality.[16] The official stance of the Eastern Orthodox Church is that the ancient Eastern tradition of adelphopoiia, which was done to form a "brotherhood" in the name of God, and is traditionally associated with these two saints, had no sexual implications.
  • Saints Cosmas and Damian:[17] A difficulty with this assertion is that most hagiographies list these saints as natural brothers or twins.[18][19]
  • Saint Sebastian has been called the world's first gay icon.[20] The combination of his strong, shirtless physique, the symbolism of the arrows penetrating his body, and the look on his face of rapturous pain have intrigued artists for centuries, and began the first explicitly gay cult in the 19th century.[20] Richard A. Kaye wrote, "contemporary gay men have seen in Sebastian at once a stunning advertisement for homosexual desire (indeed, a homoerotic ideal), and a prototypical portrait of tortured closet case."[21][22]

Eunuchs[]

The extent and even the existence of religious castration among Christians, with members of the early church castrating themselves for religious purposes,[23] is subject to debate.[24] The early theologian Origen found scriptural justification for the practice in Matthew 19:12,.[25] where Jesus says, "For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can." (NRSV)

In describing Jesus as a spado and Paul of Tarsus as a castratus in his book De Monogamia, Tertullian, a 2nd-century Church Father, used Latin words that denoted eunuchs[26] to refer to virginity and continence.[27][28]

The significance of the selection of the Ethiopian eunuch as being the first gentile convert has been discussed as representative of inclusion of a sexual minority in the context of the time.[29]

Specific sexual orientations[]

Homosexuality[]

Main article: Christianity and homosexuality

Studies in the US show more LGBT individuals identify as Protestant than Catholic.[30][31][32]

The worldwide Anglican Communion reassures people with same sex attraction they are loved by God and are welcomed as full members of the Body of Christ. The Church leadership has a variety of views in regard to homosexual expression and ordination. Some expressions of sexuality are considered sinful including "promiscuity, prostitution, incest, pornography, paedophilia, predatory sexual behaviour, and sadomasochism (all of which may be heterosexual and homosexual)". The Church is concerned with pressures on young people to engage sexually and encourages abstinence.[33]

Male homosexuality[]

Christianity has traditionally regarded male homosexual behavior to be an immoral practice, or sinful, and most major Christian denominations (containing the majority of Christians worldwide) continue to hold this view. These include the Roman Catholic Church,[34] the Eastern Orthodox churches,[35] the Church of Jesus Christ Latter-Day Saints, the Brethren in Christ,[36] and the Christian & Missionary Alliance. Some denominations have subgroups that also hold this belief, including some conservative synods of the Lutheran Church (e.g., Lutheran Church–Missouri Synod[37][38][39]), some Evangelical Protestant churches, and the Southern Baptist Convention.

Recently, the Presbyterian Church USA, the United Reformed Church, the Methodist Church of Great Britain,[40] and the Evangelical Lutheran Church in America,[41] have determined that same-sex relationships are not inherently sinful. As of 2018, the United Methodist Church is debating this issue, and will be voting in June 2019 on a plan that will allow conferences to decide whether or not to ordain LGBT clergy and conduct same-sex marriages.[42]

The Metropolitan Community Church has been founded specifically to serve the Christian LGBT community. Its founder, Troy Perry, was the first minister to conduct a same-sex marriage in public, as well as filing the first lawsuit for legal recognition of same-sex marriages in the United States.[43]

Lesbianism[]

Lesbians face different social and cultural preconceptions than gay men. Their experience in Christianity is sometimes dissimilar to that of gay men, although lesbianism has also traditionally been considered a sin within the religion.[44]

In 1982, lesbian members of DignityUSA founded the Conference for Catholic Lesbians out of concern that DignityUSA was too oriented toward males.[45]

In 1986 the Evangelical and Ecumenical Women’s Caucus (EEWC), then known as the Evangelical Women's Caucus International, passed a resolution stating: "Whereas homosexual people are children of God, and because of the biblical mandate of Jesus Christ that we are all created equal in God's sight, and in recognition of the presence of the lesbian minority in EWCI, EWCI takes a firm stand in favor of civil rights protection for homosexual persons."[46]

A survey of self-identified lesbian women found a "dissonance" between their religious and sexual identities. This dissonance correlated with being an evangelical Christian before coming out.[44]

Bisexuality[]

Very few churches have released statements about bisexuality, and research into the bisexual Christian community has been affected by the fact that bisexual Christians are often considered the same as lesbian and gay Christians.[47] However, in 1972, a Quaker group, the Committee of Friends on Bisexuality, issued the “Ithaca Statement on Bisexuality” supporting bisexuals.[48] The Statement, which may have been "the first public declaration of the bisexual movement" and "was certainly the first statement on bisexuality issued by an American religious assembly," appeared in the Quaker Friends Journal and The Advocate in 1972.[49][50][51] Today Quakers have varying opinions on LGBT people and rights, with some Quaker groups more accepting than others.[52]

Asexuality[]

Asexuality may be considered the lack of a sexual orientation, or one of the four variations thereof, alongside heterosexuality, homosexuality, and bisexuality.[3][4][5]

As asexuality is relatively new to public discourse, few Christian denominations discuss it and the Bible does not clearly state a view on it.[1][2] However, some Christian publications have recently made statements on the subject. In the Christian magazine Vision, David Nantais, S.J. and Scott Opperman, S.J. wrote in 2002, "Question: What do you call a person who is asexual? Answer: Not a person. Asexual people do not exist. Sexuality is a gift from God and thus a fundamental part of our human identity. Those who repress their sexuality are not living as God created them to be: fully alive and well. As such, they're most likely unhappy people with which to live.”[2][53] But in contrast, Lisa Petriello wrote the article “Why We Christians Should Accept Asexuals”, which was published in 2020 in Katy Christian Magazine.[54]

See also[]

References[]

Specific
  1. ^ Jump up to: a b Smith, SE (21 August 2012). "Asexuality always existed, you just didn't notice it". The Guardian. Retrieved March 11, 2013.
  2. ^ Jump up to: a b c "Ace Week". Ace Week.
  3. ^ Jump up to: a b Bogaert, Anthony F. (2004). "Asexuality: prevalence and associated factors in a national probability sample". Journal of Sex Research. 41 (3): 279–87. doi:10.1080/00224490409552235. PMID 15497056. S2CID 41057104.
  4. ^ Jump up to: a b Melby, Todd (November 2005). "Asexuality gets more attention, but is it a sexual orientation?". Contemporary Sexuality. 39 (11): 1, 4–5. ISSN 1094-5725. Archived from the original on 6 November 2015. Retrieved 20 November 2011The journal currently does not have a websiteCS1 maint: postscript (link)
  5. ^ Jump up to: a b Marshall Cavendish, ed. (2010). "Asexuality". Sex and Society. 2. Marshall Cavendish. pp. 82–83. ISBN 978-0-7614-7906-2. Retrieved 27 July 2013.
  6. ^ Boswell, John (1996). The Marriage of Likeness: Same-Sex Unions in Pre-Modern Europe. Fontana. ISBN 9780006863267. Retrieved April 20, 2021.
  7. ^ "SAME-SEX RELATIONSHIPS IN THE BIBLE: CONSERVATIVE AND LIBERAL VIEWPOINTS". www.religioustolerance.org.
  8. ^ Haggerty, p.380
  9. ^ DeYoung, p. 290
  10. ^ Martti Nissinen, Kirsi Stjerna, Homoeroticism in the Biblical World, p. 56
  11. ^ Boswell, John. Same-sex Unions in Premodern Europe. New York: Vintage, 1994. (pp. 135-137)
  12. ^ Halperin, David M. One Hundred Years of Homosexuality. New York: Routledge, 1990. (p. 83)
  13. ^ When Heroes Love:. The Ambiguity of Eros in the Stories of Gilgamesh and David (New York & Chichester, Columbia University Press, 2005), pp. 165-231
  14. ^ Homosexuality and Liminality in the Gilgamesh and Samuel (Amsterdam, Hakkert, 2007), pp. 28-63
  15. ^ Conner & Sparks p. 250, "Noah"
  16. ^ Jump up to: a b Boswell, p. 154
  17. ^ Jordan, Mark D. (2000). The silence of Sodom: homosexuality in modern Catholicism. Chicago: University of Chicago Press. ISBN 978-0-226-41041-8. on the nature of "brotherly love", p.174
  18. ^ Holy Wonderworking Unmercenary Physicians Cosmas and Damian at Rome, synaxarion, Orthodox Church in America
  19. ^ troparia, All; saints, kontakia · All lives of. "Lives of the Saints". www.oca.org.
  20. ^ Jump up to: a b "Subjects of the Visual Arts: St. Sebastian". glbtq.com. 2002. Archived from the original on 2007-09-01. Retrieved 2007-08-01.
  21. ^ Kaye, Richard A. (1996). "Losing His Religion: Saint Sebastian as Contemporary Gay Martyr". Outlooks: Lesbian and Gay Sexualities and Visual Cultures. Peter Horne and Reina Lewis, Eds. 86. p. 105. doi:10.4324/9780203432433_chapter_five. ISBN 978-0-203-29128-3.
  22. ^ "Arrows of desire: How did St Sebastian become an enduring, homo-erotic icon? - Features, Art". The Independent. 2008-02-10. Retrieved 2009-07-16.
  23. ^ Caner, Daniel (1997). "The Practice and Prohibition of Self-Castration in Early Christianity". Vigiliae Christianae. 51 (4): 396–415. doi:10.1163/157007297X00291. JSTOR 1583869.
  24. ^ Hester, David (2005). "Eunuchs and the Postgender Jesus: Matthew 19:12 and Transgressive Sexualities". Journal for the Study of the New Testament. 28 (1): 13–40. doi:10.1177/0142064X05057772. S2CID 145724743.
  25. ^ Frend, W. H. C., The Rise of Christianity, Fortress Press, Philadelphia, 1984, p. 374, which in footnote 45 cites Eusebius, Historia Ecclesiastica VI.8.2
  26. ^ "Words". Archives.nd.edu. Retrieved 2014-04-24.
  27. ^ Moxnes, Halvor (2004). Putting Jesus in his place. Westminster John Knox Press. p. 85. ISBN 978-0-664-22310-6. Especially in De Monogamia it seems clear that Tertullian takes spado to mean a "virgin", but by using the word spado he employed a term that was in common use to refer to castrated men
  28. ^ Accordingly, Tertullian's text, "ipso domino spadonibus aperiente regna caelorum ut et ipso spadone, quem spectans et apostolus, propterea et ipse castratus, continentiam mavult" (De monogamia, 3) has been translated as "seeing that the Lord Himself opens 'the kingdoms of the heavens' to 'eunuchs', as being Himself, withal, a virgin; to whom looking, the apostle also--himself too for this reason abstinent--gives the preference to continence" (Roberts-Donaldson translation).
  29. ^ Rogers, Jack (14 April 2009). Jesus, the Bible, and Homosexuality, Revised and Expanded Edition: Explode the Myths, Heal the Church. Westminster John Knox Press. ISBN 9781611640502 – via Google Books.
  30. ^ "LGBT Identification, by Religious Affiliation". PRRI American Values Atlas 2019. Retrieved April 20, 2021.
  31. ^ "Religious Composition by Self-Reported Sexual Identity". PEW Research Center. 2014. Retrieved April 20, 2021.
  32. ^ "Religious Affiliation". PEW Research Center. 2013. Retrieved April 20, 2021.
  33. ^ "Section I.10 - Human Sexuality". anglicancommunion.org. Retrieved 4 January 2020.
  34. ^ Catechism of the Catholic Church, § 2357 and Criteria for the Discernment of Vocation for Persons with Homosexual Tendencies Archived February 25, 2008, at the Wayback Machine
  35. ^ "Holy Synod - Encyclicals - Synodal Affirmations on Marriage, Family, Sexuality, and the Sanctity of Life". www.oca.org.
  36. ^ Ives, Robert B. "Accents & Issues: Homosexuality" (PDF). Brethren in Christ. Archived from the original (PDF) on March 14, 2012. Retrieved April 20, 2021.
  37. ^ Homosexual Policy Archived 2004-03-23 at archive.today, The Lutheran Church–Missouri Synod
  38. ^ "What is the Missouri Synod's response to homosexuality? ". Archived from the original on February 23, 2010.
  39. ^ "Commission on Theology and Church Relations - The Lutheran Church—Missouri Synod". www.lcms.org.
  40. ^ Daniel Blake (2005-05-04). "Methodist Conference to Reaffirm Church Tolerance for Homosexuality". Christianity Today.
  41. ^ Evangelical Lutheran Church in America (August 19, 2009). "A Social Statement on Human Sexuality, Gift and Trust" (PDF). Retrieved April 20, 2021.
  42. ^ Council of Bishops The United Methodist Church (July 9, 2018). "Amended Call for Special Session of the General Conference" (PDF). Retrieved April 20, 2021.
  43. ^ "History of MCC – Metropolitan Community Churches". www.mccchurch.org. Retrieved 2018-07-16.
  44. ^ Jump up to: a b Mahaffy, Kimberly A. (1996). "Cognitive Dissonance and Its Resolution: A Study of Lesbian Christians". Journal for the Scientific Study of Religion. 35 (4): 392–402. doi:10.2307/1386414. JSTOR 1386414.
  45. ^ Hogan, Steve and Lee Hudson (1998). Completely Queer: The Gay and Lesbian Encyclopedia,. pg. 478. New York, Henry Holt and Company. ISBN 0805036296.
  46. ^ Keller, Rosemary Skinner; Ruether, Rosemary Radford; Cantlon, Marie (1 January 2006). Encyclopedia of Women and Religion in North America: Women and religion: methods of study and reflection. Indiana University Press. ISBN 9780253346865 – via Google Books.
  47. ^ Toft, Alex (2014-08-15). "Re-imagining bisexuality and Christianity: The negotiation of Christianity in the lives of bisexual women and men" (PDF). Sexualities. 17 (5–6): 546–564. doi:10.1177/1363460714526128. ISSN 1363-4607. S2CID 144119995.
  48. ^ "June 1972: The Ithaca Statement - BiMedia". 10 February 2012. Archived from the original on 15 October 2015.
  49. ^ Donaldson, Stephen (1995). "The Bisexual Movement's Beginnings in the 70s: A Personal Retrospective". In Tucker, Naomi (ed.). Bisexual Politics: Theories, Queries, & Visions. New York: Harrington Park Press. pp. 31–45. ISBN 978-1-56023-869-0.
  50. ^ Highleyman, Liz (2003-07-11). "PAST Out: What is the history of the bisexual movement?". LETTERS From CAMP Rehoboth. 13 (8). Archived from the original on 2008-05-31. Retrieved 2008-03-18.
  51. ^ Martin, Robert (1972-08-02). "Quakers 'come out' at conference". The Advocate (91): 8.
  52. ^ Campaign, Human Rights. "Stances of Faiths on LGBTQ Issues: Religious Society of Friends - Human Rights Campaign".
  53. ^ "Eight myths about religious life - VISION Vocation Network for Catholic Religious Life & Priesthood - English". Archived from the original on 2019-02-12. Retrieved 2013-10-25.
  54. ^ Petriello, Lisa (December 15, 2020). "Why We Christians Should Accept Asexuals".

General[]

  • Wilcox, Melissa M. (2003). Coming out in Christianity: religion, identity, and community. Indiana University Press. ISBN 978-0-253-21619-9.
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