Tag Archives: Homosexuality

Small Victory in Uganda: President Blocks Anti-Gay Law

For some years now, Uganda has been held up (and with good reason), as a prime example of African homophobia, based on a proposed law that would have permitted the death penalty for gay sex. Slowly though, that extreme threat has shrunk. First, the original bill was withdrawn, and replaced with another which removed the death penalty, but applied instead lengthy terms of imprisonment. That law was passed by parliament – but in stunning news, the President has refused to sign it.

Catholics should note that in this instance, for once, the Catholic Church has intervened against discrimination, as New Ways recently reported in a blog post at Bondings 2.0.

Uganda President Yoweri Museveni blocks anti-gay law

Uganda’s President Yoweri Museveni has refused to approve a controversial bill to toughen punishments for homosexuals.

He has written to the parliamentary speaker criticising her for passing it in December without a quorum.

It’s not all good news: in explaining his action, the president spouted the nonsense, widely discredited by both the medical establishment and the Catholic Church, that homosexuals are “sick” – but this is Uganda, and this is still a long way from the death penalty, which was previously demanded.

Homosexuals were “abnormal” or were so for “mercenary reasons” and could be “rescued”, a local paper quotes his letter as saying.

The bill provides for life imprisonment for homosexual acts and also makes it a crime not to report gay people.

The promotion of homosexuality – even talking about it without condemning the lifestyle – would also be punishable by a prison term.

The BBC’s Catherine Byaruhanga in the capital, Kampala, says the president is aware that if he signs the bill there will be an international outcry, which could see some countries suspend aid to the country.

Continue reading the main story at BBC News

 

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Biblical Love – Lost in Translation?

The dangers inherent in translating texts are obvious to anyone who has attempted to use Google Translate. Professional linguists and translators fo better, but difficulties remain, especially with literary and biblical texts. For LGBT people, the consequences have been profoundly damaging.

The widely held belief that the Bible clearly condemns homosexuality underpins both religious and secular opposition, but this belief is unfounded. The word does not exist in the original text, for the simple reason that in Biblical times, the word and concept as we understand them, were unknown. What we have, is a set of modern interpretations of a series of translations from what are now dead languages. It is now widely recognized, for instance, that the Greek words “malakoi” and “arsenokotoi” that occur in Corinthians, do not in fact simply refer to “homosexuals”, as some translations imply. There has been less attention paid to the Hebrew texts of the First Testament.

Love Lost in Translation, front cover

In a new book, “Love Lost in Translation“, the biblical scholar and linguistic specialist  Renato Lings argues convincingly that in fact, all of the damaging texts of terror that have been so widely used to object to homoerotic relationships have been similarly distorted, with their original sense badly corrupted. In a fascinating opening chapter, he describes how these difficulties have affected not only modern translators, but even the writers of the Gospels and Pauline letters, in their understanding of the Jewish scriptures.  These were written in a classical Hebrew over hundreds of years, so that by the time of the Second Testament, it was no longer the common speech, having been replaced by Aramaic and Greek. To make the Hebrew bible more widely accessible, it had been translated from classical Hebrew into Greek (the version known as the Septuagint).  The Second Testament itself was written directly in Greek – and for its quotations and  references to the Hebrew prophets, depended on the Greek translations in the Septuagint. A few centuries later, the Greek bible, both Septuagint and Second Testament writings, were themselves translated into what had since become the common language of the people – Latin, in Jerome’s Vulgate version. Continue reading Biblical Love – Lost in Translation?

Exodus International: Ex-Gay Efforts Are Un-Christian

Exodus International has finally accepted reality. It has acknowledged that “ex – gay” reparative therapy does not work, it has apologised for the harm it has done by insisting that gay men and lesbians should attempt to become straight, and has voted to close down the organisation – and replace it with one which is more authentically Christian, safe and welcoming to all.

Alan_LeslieX400

Alan Chambers and his wife, Leslie, respond to survivors of ex-gay therapy. (Picture – Advocate)

This does not come as a complete surprise. In recent years, a steady stream of individual Exodus leaders have recanted, and admitted that there are no ex – gays, only gays who have modified their behaviour, not their intrinsic orientation. This is the first time however that the group as a whole has accepted what those individuals have been saying. It is also notable for two specific admissions – that the attempts to change orientation can be harmful, and that their past approach, while supposedly based on Christian principles, was in fact profoundly un – Christian

Evangelical Leader: "Church Teaching on Homosexuality Like Justifying Slavery"

One of Britain’s most prominent evangelical Christian leaders has broken ranks on the issue of homosexuality describing the traditional Church teaching on he issue as dangerous and unchristian.

steve-chalke_2451748b

Rev Chalke argued that the church’s traditional teaching on homosexuality as ‘a sin or less than God’s best’ had been deeply harmful Photo: GETTY

By John Bingham, Religious Affairs Editor7:30AM GMT 15 Jan 2013

The Rev Steve Chalke, a broadcaster and charity founder, likened the “dominant view” of homosexuality among evangelicals to that of those who once used the Bible to justify slavery or thought it was heretical to believe the Earth orbited the sun.

He accused Christians of treating gay people as “pariahs”, expecting them to live “lives of loneliness, secrecy and fear” and even driving some to suicide.

His comments come in an article in the magazine Christianity under the headline “The Last Taboo” which he said he felt “both compelled and afraid” to write.

Long dominant in US life, evangelicals – who place a strong emphasis on the “authority” of the Bible and believe in being “born again” – have become increasingly influential in Britain in recent years, with fast growing congregations at a time when church attendance has seen steep decline.

But although evangelicalism is often viewed as a bastion of conservative values, it also has a long-stranding association with “radical” causes dating back to the 19th Century

more at  – Telegraph.

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St. Aelred of Rievaulx, Abbot 12/01

St Aelred, is recognised in all sources as an important English saint, who lived in the north of England in the 12th Century. As a young man, he joined the Cistercian abbey of Rievaulx, later returning there as Abbott. He is remembered especially for his writings on friendship, some of which have led gay writers such as John Boswell to claim him as ‘homosexual’. For instances, Integrity USA, an Anglican LGBT organisation, have designated him as their patron.

St Aelred, is recognised in all sources as an important English saint, who lived in the north of England in the 12 C. As a young man, he joined the Cistercian abbey of Rievaulx, later returning there as Abbott. He is remembered especially for his writings on friendship, some of which have led gay writers such as John Boswell to claim him as ‘homosexual’. For instances, Integrity USA, an Anglican LGBT organisation, have designated him as their patron.

Others point to his work as insisting on chastity, and believe that his well-recognised male friendships were entirely non-sexual. Whatever the genital truth, we should remember and honour Aelred as a reminder of the important place of intimate (emotionally, if not sexually) relationships between same-sex couples in the history of the church.

From the Calendar of LGBT Saints:

How Aelred Made it to the American Book of Common Prayer
by Louie Crew, founder of Integrity, [email: lcrew@ANDROMEDA.RUTGERS.EDU]

Aelred was not in ECUSA’s calendar until a Roman Catholic head of history at Yale, John Boswell, wrote about him powerfully in his book Christianity, Social Tolerance and Homosexuality Boswell dwelt at length with the lesbigay positive evidence. That spurred Integrity member, the late Howard Galley, one of the major architects of the 1976 Prayer Book, to initiate the actions which finally led to Aelred’s inclusion: using Aelred’s own texts, Galley shaped the readings which appear in THE LESSER FEASTS AND FASTS, including this collect:

Pour into our hearts, O God, the Holy Spirit’s gift of love, that we, clasping each the other’s hand, may share the joy of friendship, human and divine, and with your servant Aelred, draw many to your community of love; through Jesus Christ the Righteous, who livers and reigns with you, in the unity of the Holy Spirit, one God, now and forever. AMEN

Select bibliography (From the Calendar of LGBT Saints)

Catholic Encyclopedia – entry on Aelred (available online)

Aelred of Rievaulx, Spiritual Friendship, trans. Mary Eugenia Laker, (Kalamazoo MI: Cistercian Publications 1977), see esp. p. 21 on Aelred’s homosexual attractions.

Boswell, John, CSTH, 221-20

McGuire, Brian P, “Monastic Friendship and Toleration “, in Monks, Hermits and the Ascetic Traditions, Studies in Church History 22, ed. W.J. Shiels, (Oxford: Basil Blackwell, 1985) pp. 147-160

McGuire, Brian P, “Looking Back on Friendship: Medieval Experience and Modern Context”, Cistercian Studies 21:2 (1986), pp. 123-142

McGuire, Brian P., Brother and Lover: Aelred of Rievaulx, (New York: Crossroad, 1994)
In his earlier articles, McGuire, the foremost expert on early Cistercian bonding, professed to find explanations of Aelred as homosexual as “one-dimensional”, but in this book he more forthrightly identifies Aelred as homosexual.

McGuire, Brian Patrick, “Sexual Awareness and Identity in Aelred of Rievulx (1110-67)”, American Benedictine Review 45(1994): 184-226
This probably the best work of its kind out on Aelred. It is the most comprehensive, and actually covers more ground than Brother & Lover.

Russell, Kenneth C., “Aelred, the Gay Abbot of Rievaulx”, Studia Mystica 5:4 (Winter 1982), 51-64

 

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John Boswell (1947 – 1994), Historian and gay Catholic activist

b. March 20, 1947
d. December 24, 1994

John Boswell was an esteemed historian who argued that homosexuality has always existed, that it has at times enjoyed wide social acceptance, and that the Church historically allowed same-sex unions.
“It is possible to change ecclesiastical attitudes toward gay people and their sexuality because the objections to homosexuality are not biblical, they are not consistent, they are not part of Jesus’ teaching; and they are not even fundamentally Christian.”
John Boswell was a gifted medieval philologist who read more than fifteen ancient and modern languages. After receiving his PhD from Harvard in 1975, he joined the history faculty at Yale University. Boswell was an authority on the history of Jews, Muslims, and Christians in medieval Spain. He helped to found the Lesbian and Gay Studies Center at Yale in 1987. In 1990 he was named the A. Whitney Griswold Professor of History.
In 1980 Boswell published the book for which he is best known: Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century. In this groundbreaking study, Boswell argued against “the common idea that religious belief-Christian or other-has been the cause of intolerance in regard to gay people.” The book was named one of the New York Times ten best books of 1980 and received both the American Book Award and the Stonewall Book Award in 1981.
Boswell’s second book on homosexuality in history was The Marriage of Likeness: Same-Sex Unions in Premodern Europe, published in 1994. In it he argues that the Christian ritual of adelphopoiia (“brother-making”) is evidence that prior to the Middle Ages, the Church recognized same-sex relationships. Boswell’s thesis has been embraced by proponents of same-sex unions, although it remains controversial among scholars.
John Boswell converted to Roman Catholicism as an undergraduate at the College of William and Mary, and remained a devout Catholic for the rest of his life. He was an effective teacher and popular lecturer on several topics, including his life journey as an openly gay Christian man.
Boswell died of AIDS-related illness on Christmas Eve in 1994 at age 47.

Bibliography:

Selected works by John Boswell:

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Rainbow families : Gays granted more adoption rights

The Swiss parliament has voted to allow gay couples to adopt each other’s children. However, the motion passed in the House of Representatives on Thursday was not as liberal as the original version approved by the Senate.

 

 

The Senate had approved a motion granting adoption rights regardless of marital status or sexual orientation, as long as the arrangement was the best option for the child in question. However, the House of Representatives altered the motion – specifying that a homosexual could only adopt the child of his or her partner.

In Switzerland, gay couples in a registered partnership are not allowed to adopt children. However, Swiss law permits a single gay man or lesbian woman to do so. This peculiar situation – which essentially punishes couples who have made a formal legal commitment to each other – is what sparked gay rights’ groups to ask legislators to amend the law.

Thursday’s developments were welcome news to homosexuals interested in adopting their step-children and gaining proper parental rights. However, gay rights groups will continue to push for full adoption rights.

In Switzerland it is estimated that there are several thousand children growing up in homes headed by same-sex couples.

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St Venantius Fortunatus, Italian Bishop and Homoerotic Poet

c.530-c.603
Venantius Fortunatus was a poet, born c. 530 in Treviso, near Ravenna in Italy. He spent his time as court poet to the Merovingians. After visiting the tomb of St. Martin of Tours at St. Hilary at Poitiers, he decided to enter a monastery. He continued to write poetry, some of which have a permanent place in Catholic hymnody, for instance the Easter season hymns “Vexilla Regis” and the “Pange Lingua” (Sing, O my tongue, of the battle). Three or four years before he died he was made bishop of Poitiers. Although never canonized, he was venerated as a saint in the medieval church, and his feast day is still recognized on 14th December each year.

Like Paulinus of Nola, St Veantius’s poetry also includes some decidedly secular verse of the romantic sort. That this celebrates male love is clear from its inclusion in the Penguin Book of Homosexual Verse.

“Written on an Island off the Breton Coast”

You at God’s altar stand, His minister
And Paris lies about you and the Seine:
Around this Breton isle the Ocean swells,
Deep water and one love between us twain.
Wild is the wind, but still thy name is spoken;
Rough is the sea: it sweeps not o’er they face.
Still runs my lover for shelter to its dwelling,
Hither, O heart, to thine abiding place.
Swift as the waves beneath an east wind breaking
Dark as beneath a winter sky the sea,
So to my heart crowd memories awaking,
So dark, O love, my spirit without thee.
>

[trans. Helen Waddell, in Penguin Book of Homosexual Verse]

Books:

Coote, Stephen, ed., The Penguin Book of Homosexual Verse
Boswell, John: Christianity, Social Tolerance and Homosexuality.

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Catholic ‘Dignity’

According to “Vatican digs in after gay marriage advances” (Tribune, Nov. 11), the Catholic Church opposes same-sex marriages because “Catholic teaching holds that homosexuals should be respected and treated with dignity but that homosexual acts are ‘intrinsically disordered.’” If you truly believe the former, how can you believe the latter?

If you believe in treating blacks with dignity, but that they should also be slaves, what kind of dignity is that?

Being polite and kind is not treating someone with dignity, which means “the quality of being worthy or esteemed.” How is denying a life of committed love to someone wired to be attracted to the same sex treating them with esteem?

Of what worth do you esteem them to be worthy of? Of being an emotional eunuch? It’s that self-fulfilling approach that makes them “disordered.”

Catholics aren’t treating gay men with dignity; they aren’t treating them as worthy men created with liberty and the freedom to pursue happiness in their own way. No, with marriage, it’s the pursuit of happiness the Catholic way — even if you’re not Catholic — or not at all.

That how it was in the Middle Ages, not in 21st century America.

Dean Spencer

Salt Lake City

-letter to The Salt Lake Tribune.

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You Say They’re Homosexuals? Jesus Says, “So What? That Doesn’t Matter. You Come, Follow Me.”

I received an email which voiced numerous objections to the idea that Jesus accepted some sexually active gays and lesbians, which I document from Luke 17. I replied to him, “You’ve covered far too much ground to answer in one email. Let me answer one point from your first paragraph.” He had written

But I’ve seen posts from you that say that Jesus “taught” on gay and lesbians. And that from Luke 17:34-35, that God “accepts” gays and lesbians. But that is NOT what Jesus said. All Jesus said was “there are two men in a bed… two women grinding” (if you are correct). Jesus didn’t “teach” ANYTHING in these verses. Jesus didn’t say whether it was wrong or right.

True. Jesus didn’t say whether it was wrong or right. What he said was that it didn’t matter, that it was irrelevant.

You left something out. In verses 34 and 35 we read, “one shall be taken, and the other left.” One member of each pair is acceptable to God, and one is not.  Based on the testimony of Luke 17, then at least some sexually active gays and lesbians are acceptable to God, and delivered from judgment. (I’ve had some literalists ask me if I believe that 50 percent of gays and lesbians are going to heaven, which is quite silly.)

I tell you, in that night,
there shall be two men in one bed;
the one shall be taken, and the other shall be left.
Two women shall be grinding together;
the one shall be taken, and the other left.

(Luke 17:34-35, KJV)

It is the separation of the righteous and the unrighteous that is the key point of my thesis. The fact that some sexually active gays and lesbians are acceptable to God is the point I am making.

The point of this passage is that homosexuality and homosexual activity are not factors in a person’s acceptability to God. God does not take sexual orientation into account. Jesus ignores it.

-read more at « Bible-Thumping Liberal.

(emphasis added)