wfn.org | ACNS3360 The Gift of Sexuality: A Theological Perspective

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ACNS 3360     |     USA     |	  20 MARCH 2003

The Gift of Sexuality: A Theological Perspective

Report of the Theology Committee of the House of Bishops of the Episcopal
Church

Preface

[1.0] The House of Bishops, meeting in the 73rd General Convention of the
Episcopal Church, resolved to continue to study and be in conversation about
issues of human sexuality. The resolution called for the Theology Committee
of the House of Bishops, in consultation with the Pastoral Development
Committee, to prepare a report on the matter, in the hope that a Mind of the
House resolution will result.

[1.1] The following paper is the product of an eighteen- month study
undertaken by the Theology Committee. The House of Bishops Theology
Committee consists of six bishops and seven academic theologians of the
Episcopal Church who represent diverse theological viewpoints. The Committee
has not attempted to consider exhaustively all the issues related to the
subject of human sexuality, but has focused primarily on those brought
before the 73rd General Convention. The scope of this paper, therefore, has
not included consideration of bisexual and transgendered persons or the
broader range of heterosexuality. It has been our special concern to
encourage the Church to think about how disagreement over issues of human
sexuality may become open to God's grace.

[1.2] In our choice of language and approach we have attempted to respect
the dignity of all persons whose lives and faith are affected by the complex
subject of human sexuality. We have been sensitive to the cross-cultural
issues of the Anglican Communion of which we are an integral part. For
instance, we have consciously chosen to speak of "homosexual persons" rather
than the self- appellation of "gay men and lesbians" as widely used in the
United States of America. We have met in the context of corporate worship
and prayer and have held our questions before God for guidance. We have
sought wisdom from Scripture, reason, and tradition. We have been sustained
by our mutual faith in Jesus Christ and our commitment to God's mission of
reconciliation in the Church and the world.

[1.3] We offer this work to the House of Bishops and the Church, to the
glory of God and in faith that, as our Lord promised, the Holy Spirit
continues to guide the Church into all truth (John 16:13).

Introduction

[2.0] The Episcopal Church in the United States, the worldwide Anglican
Communion, and many other Christian Churches and other faith traditions, are
engaged in a debate over issues surrounding human sexuality. Our age has
experienced new challenges in the understanding of the meaning of sexuality
and its ordering for the good of persons and society. Scientific research
into the complexities of human sexual behaviour and technologies such as
birth control and in vitro fertilization are changing how many in our world
view human sexuality. We believe sexuality is one of God's wonderful,
complex, confusing, and, sometimes, dangerous gifts. At the same time, we
have been made freshly aware of how sexuality can be cheapened and exploited
in human society and made an occasion of sin, hurt, and disorder, rather
than the blessing God intends it to be.

[2.1] One of the more challenging areas of human sexuality in our Church is
homosexuality. A certain percentage of human beings experience and
understand themselves to be homosexually oriented. Homosexual persons are
increasingly visible in our society, our churches, and our communities,
bringing particular challenges and gifts to Christian ethical and
theological understanding.

[2.2] The Christian community, from generation to generation, must address
the new spiritual and moral concerns that emerge in the experience and
understanding of God's people. The right ordering of human sexual behaviour
has always been an aspect of the Jewish and Christian visions of the good
for human life and society. In relation to new and emerging learning about
the experience of homosexually-oriented persons, our Church especially
struggles with two related questions: (1) Is it ever appropriate to
pronounce the Church's blessing on same- gender relationships as we do on
heterosexual marriages and, if so, under what conditions? (2) Is it ever
appropriate to ordain non-celibate homosexual persons, and thereby commend
them as "wholesome examples" to the Church and society, and, if so, under
what conditions?

The Theological Context

[3.0] Before addressing issues of homosexuality directly, it is important to
reiterate the context within which this debate is taking place, namely that
of Christian theology. Christian theology seeks to discern and articulate
the grace and truth of God revealed in Jesus Christ and to guide the Church
in mission. God, whom we know as Father, Son, and Holy Spirit, has lovingly
created the world and all that is therein. Human beings are graciously
created in the divine image (Gen. 1:26a), but we have fallen into sin and
fail to live into the fullness of this gift and calling. In his life, death,
resurrection, and ascension, Jesus Christ, the incarnate Son of God, has
restored us to unity with God and each other and calls us to become agents
of reconciliation (2 Cor. 5:18). Empowered by the Holy Spirit, we are called
to grow into, rejoice in, and herald God's grace for all creation.

[3.1] We believe the Old and New Testaments are the revealed Word of God and
contain all things necessary to salvation. We further believe that the
Apostles' and Nicene Creeds are enduring statements of the essentials of the
Christian faith and express our basic beliefs about God and God's saving
work. The truth of the Creeds is further expressed in the teaching,
ascetical discipline, and ordering of the Church in its pastoral ministry.
The Creeds and the great Ecumenical Councils of the Church thus help us to
interpret and live into the saving story of Scripture. They shape the
inherited faith of the Church in which we stand as Anglicans.

[3.2] In baptism all Christians are born anew by water and the Spirit (John
3:5), incorporated into the Body of Christ, and made part of the Church's
disciplined communal life of worship and witness. Theology is the way in
which we speak of the mystery of God and express the faith of the Church.
Theology is both derived from and informs our common life in prayer and
sacrament. As we pray so we believe, and as we believe so we pray.

[3.3] As Christians, we seek to hold all our thoughts before God for
guidance and blessing. We know this is especially important in times of
intense disagreement. We pray for God's wisdom, for the continual conversion
and illumination of our minds and hearts. St. Paul teaches that the wisdom
of God is the great reversal of strength and weakness, as the world
understands these (1 Cor. 1:27- 30). Political, military, economic, and
social power often bespeak spiritual weakness. God's wisdom and strength is
displayed in the humility of the Incarnation and cross. The cross unites
enemies (Eph. 2:15-16) and reconciles those who are separated and divided by
difference. Enmity and division ill befit the Church, and weaken its
ministry and service to God's mission.

[3.4] With Christ, the wisdom and the power of God (1 Cor. 1:24), we humble
ourselves to one another as evidence of God's reign in which we participate
by virtue of our baptism. Therefore, we commit ourselves to hold up our
deliberations, especially our most painful areas of disagreement, to the
wisdom of the cross and to the loving mutual scrutiny and testing of the
spirits (1 John 4:1) to which Christ crucified and risen calls us as members
of his Body.

The Complex Gift of Human Sexuality

[4.0] Sexuality is a fundamental and complex aspect of human nature, which
we both use and abuse. As Christians we believe it is part of God's good
creation and intended to be a source of blessing and joy for human beings.
We also believe sexual desire and behaviour can be an occasion of sin
leading to personal unhappiness and social disorder.

[4.1] The links between love and sexual pleasure testify to the way in which
sexuality blesses human intimacy. Sexual intimacy has a public and social
dimension as well. When healthy and well-ordered, our sexuality and sexual
expressions contribute to the health and stability of individuals and
society. Levels of sexuality and intimacy are factors in all human
relationships and receive a range of expressions along a spectrum of
relationships, from friendship to family in its various configurations.
Within the context of marriage healthy sexual intimacy supports the couple
and the possibility of children and their care and nurture.

[4.2] Yet this great and mysterious gift is often the cause of pain to
individuals and suffering throughout society. Human beings are most
vulnerable in sexually intimate relationships. Our sexual lives can be very
fragile and complex. When disordered, sexual behaviour can destabilize human
society and become a means of exploitation and damage. The staggering
divorce rate in the United States, the proliferation of serial marriages,
and the increase of promiscuity, especially among the young, attest to the
varied struggles many experience around sexuality.

[4.3] Why did God give humankind this wonderful and often overwhelming gift?
If we thought it was solely as an aid to intimacy and pleasure, we might
come to a particular set of conclusions. Alternatively, if we believed it
was solely designed as a means of procreation, our conclusions might be of
quite a different character. Our conviction is that God's gift of human
sexuality embraces all of these goods, which are perfected in a yet higher
reality, namely, making present in creaturely life a self-sharing and mutual
fidelity that images the divine life and nurtures and protects both partners
involved and the well-being of the social order.

[4.4] Holy Scripture teaches that God gave sex as one of the means for
married persons to share themselves with each other (1 Cor. 7:3-5); for
procreation (Gen. 1:28); and to be an icon, on the human level, of the
relationships between God and the people of Israel, and Christ and the
Church (Eph. 5:25-33).

[4.5] We also recognize there is a range of sexual identities among human
beings, and a portion of the population experiences itself as having a
homosexual orientation. As Christians, we affirm that persons of all sexual
orientations are created in the image of God, and they are full members of
the human family. The Church vigorously denounces discrimination and
violence based on sexual orientation, and we call upon all members of our
society, and especially members of the body of Christ, to honour their
baptismal vow to respect the full humanity and dignity of every human being
(BCP 305).

[4.6] If we have correctly discerned God's purpose in giving us the gift of
human sexuality, and if there are those both within and outside of the
Church who experience themselves as exclusively homosexual in their sexual
orientation, difficult questions inevitably arise as to what patterns of
sexual intimacy are most congruent with the holiness of God's self-giving
life. In particular, many are asking, with attendant pastoral concern,
whether some forms of homosexual activity might be open to God's blessing in
ways the Church has not previously recognized. Does the Church remain
persuaded that all expressions of homosexual intimacy are sinful, or are
there conditions under which we might be able to recognize that intimacy as
a source of God's blessing, just as is true in some, though not all,
expressions of heterosexual intimacy?

[4.7] If some, though not all, expressions of homosexual intimacy might be
open to the blessing of God, might they also be open to the blessing of the
Church? If so, which ones? Under what conditions? Would the Church's
blessing be considered in any sense a marital blessing? Parallel or
analogous to marriage? Or something else? And if something else, what?

[4.8] If some, though not all, expressions of homosexual intimacy might be
open to the blessing of God, and the blessing of the Church, is it thus
appropriate for the Church to ordain as "wholesome examples" certain non- ce
libate homosexual persons? Again we would have to ask: which ones? And under
what conditions?

[4.9] These questions are controversial in part because they challenge the
Church's traditional understanding of human sexuality which can be
summarized as follows: Holy Scripture nowhere condones homosexual practice;
in fact, a few passages of Hebrew Scripture and of letters of Paul
explicitly condemn homosexual acts; marriage is defined as the joining
together of a man and a woman; marriage is the only appropriate setting for
genital sexual intimacy; the norm for singleness, as for marriage, is
chastity; but in the case of singleness that norm means abstinence.

Disagreement and Division

[5.0] The Episcopal Church, and the larger Anglican Communion, belongs to
the tradition of the one, holy, catholic, and apostolic Church, and we are
thereby bound by the decisions of the first Four Ecumenical Councils. These
decided the Trinitarian identity of the one God, Father, Son and Holy
Spirit, Creator of heaven and earth; and the full humanity and full divinity
of Christ. These two great doctrines anchor the Church in orthodoxy. As
Anglicans we further believe Christian unity is grounded in the principles
of the Chicago-Lambeth Quadrilateral (BCP 876- 878). It is our conviction
that only those issues that undermine these foundational doctrines and
commitments should constitute grounds for separation within the Church.

[5.1] We are aware, of course, that many other matters over the long course
of Church history have in fact divided the Body of Christ. In many cases
institutional arrogance, corruption, or timidity have underlain Church
fracture. Other instances of Church division have been highly principled,
including some over doctrinal issues that were never universally or even
generally agreed upon at any council or public synod. Often such divisions
are framed as a necessary pursuit of holiness.

[5.2] Nevertheless, authentic fidelity to Christ cannot posit the Church's
unity and holiness over against one another, for they are integrally related
marks of Christ's Body and only flourish as they are held together. It is a
serious question whether the unity and catholicity of Christ's Body can ever
rightly be held over against its holiness or apostolicity and vice versa. In
other words, the holiness of the Church cannot be received from God and
exercised apart from the continual conversion to Christ that the unity of
the Church calls forth from us all. Apart from an abiding commitment to
remain with one another in Christ, the desired holiness of one position or
another may tend to fall into exclusivity and self-righteousness.
Conversely, apart from a faithful desire to seek the holiness and moral
goodness of Christ's Body, an intention to uphold the unity of the Church
may lapse into unrooted toleration.

[5.3] We believe that disunity over issues of human sexuality in general,
and homosexuality in particular, needs to be taken seriously by all members
of the Church. And diverse opinion needs to be respected. But we do not
believe these should be Church-dividing issues.

[5.4] There are those among us who believe that Scripture and/or the order
of nature render all homosexual behaviour intrinsically sinful, and
therefore the normalization of any homosexual intimacy in liturgical and
sacramental practice would so radically depart from the Church's historic
teaching and practice that it would cut to the very integrity of the
biblical historic Faith. Even though homosexuality has never been the
subject of an ecumenical council or the cause of Church division,
normalizing any homosexual behaviour, and thus, arguably, changing the
Church's understanding and teaching regarding marriage and sexual propriety,
would be considered by some due cause for delegitimising such a Church.

[5.5] There are others among us who believe that statements of Jesus and
admonitions of Paul which call all within Christian community to lives of
mutual upbuilding and fidelity open the door to re-evaluating at least
committed homosexual relationships. For some, the refusal to normalize those
homosexual relationships that are intended to be "life-long committed
relationships . . . characterized by fidelity, monogamy, mutual affection
and respect, careful, honest communication and the holy love which enables
those in such relationships to see in each other the image of God"
(Resolution D039, from the 73rd General Convention) is the perpetuation of
discrimination, prejudice, and injustice.

[5.6] Many Christians believe homosexual relationships as described in 5.5
to be holy and to indicate God's blessing on their unions. The Church's
unwillingness to bless such unions or to accept individuals in such unions
as appropriate candidates for ordination is seen as an oppressive betrayal
of Christ's love and the denial of the unfolding of the Holy Spirit.

[5.7] The challenge we now face is how to maintain the unity of the Church
in the face of such intense disagreement. Despite the common Faith that
makes us one, we confess that on the issues surrounding human sexuality just
now, we are of different minds. The depth and complexity of human sexuality
are reflected in the multiple understandings and interpretations held by
thoughtful people. There are at least three major perspectives: (1)
Homosexuality is constitutional, i.e., an unchangeable given. Some believe
this form of sexuality is a gift of God and therefore good in and of itself.
As a gift of God, homosexuality is to be accepted and affirmed by those of
this sexuality and those who support them. Others argue that even if a
given, homosexual behaviour is nonetheless an offence against nature and may
be contrary to the will of God. (2) Homosexuality is a psychological reality
that might be changed through therapy. (3) Homosexuality is a social
construct of gender identification and therefore malleable.

[5.8] Regardless of the origin of homosexuality, there are at least two
contrary positions regarding homosexual intimacy: (1) Homosexual genital
expression is always sinful and is not acceptable within the Christian
ethic. (2) Some homosexual genital expression is legitimate and Christians
should lend pastoral support for such relationships. Neither the
complexities nor the issues end here.

[5.9] Some understand the conflict sparked around homosexuality to be a
matter of justice calling for redress of grievances and violence suffered by
homosexual persons at the hands of both Church and society. Others see it as
a pastoral issue, calling for compassion. Some believe that the intent of
long-term faithful relationships among homosexual persons should be adequate
grounds for normalizing them. For others intent does not address the issue.
In a world in which all things have been corrupted by sin, neither our
affections nor our intentions alone can be dispositive. Some see questions
about homosexuality linked to questions about heterosexuality, while others
object vigorously to making such connections. Some believe there is in
homosexuality an inherent disposition to promiscuity, which undermines any
argument that such unions should be blessed. Others are offended at this
suggestion, and point to the high rate of heterosexual promiscuity in reply.
Still others feel the Church is paralyzed by debates about this issue which
distract us from pressing needs for attention to mission. Others would say
this is an integral part of our mission.

[5.10] To overcome the painful disagreement present among us over these
matters, some believe compromise is necessary to preserve the unity and
peace of the Church, while others believe that compromise with the truth as
they understand it is not possible.

Questions about Same-Sex Blessings

[6.0] The question before the Church is whether some homosexual
relationships are, like some heterosexual relationships, open to the
blessing of God through the Church, or are they always inherently sinful?
And for those who believe that at least certain homosexual practices are
sinful, the question must be raised, "how sinful"?

[6.1] We have insisted there are no doctrinal grounds for inhospitality to
homosexual persons as members of the Church. What, then are the grounds for
refusing to bless the relationships of homosexual couples who are prepared
to commit themselves to the same standards and vows as do heterosexual
couples?

[6.2] The Episcopal Church is committed "to support" those whose
relationships of sexual intimacy are other than those of marriage. As noted
above, it calls all such persons, whether heterosexual or homosexual, to
standards of life-long commitment, "characterized by fidelity, monogamy,
mutual affection and respect, careful, honest communication" and the kind of
"holy love which enables those in such relationships to see in each other
the image of God" (Resolution D039, from the 73rd General Convention). The
question remains, does extending this support include pronouncing the
Church's blessing on such relationships?

[6.3] Those who argue for the Church's blessing see it as an ecclesiastical
support for the difficult task of sustaining long-term faithful unions. They
contend that the Church need not choose between supporting heterosexual
marriage and supporting the concerns of homosexual relationships. Just as
the Church's blessing on Christian marriage is for the sake of the common
good as well as for the psychological, physical, spiritual, and emotional
well- being of the partners, so the Church's blessing on relationships of
homosexual couples may be argued on grounds that have little to do with
homosexuality per se.

[6.4] Those who argue against the Church's blessing believe it is a
contradiction in terms to bless relationships that involve behaviour
proscribed by God. More broadly, they object that changes in the Church's
moral teaching on this question will impair the larger witness and mission
of the Church.

[6.5] Liturgy provides cohesion for the Anglican Communion, and it is
through our liturgies that we define what we most deeply believe as
Christians. Because at this time we are nowhere near consensus in the Church
regarding the blessing of homosexual relationships, we cannot recommend
authorizing the development of new rites for such blessings.

[6.6] For these reasons, we urge the greatest caution as the Church
continues to seek the mind of Christ in these matters. This will require a
diligent and perhaps painful willingness on the part of the Church to engage
in focused conversation among all of us, and an openness to the guidance and
movement of the Holy Spirit. We urge the Church to cherish all members of
the Body of Christ without fail, and to seek always for the fullness and
diversity of that unity we are called to in Christ (Rom. 12:4-8).

[6.7] We call upon the Church to develop and provide pastoral support and
spiritual guidance and specifically to provide prayers as we wrestle and
discern the will of God with regard to human sexuality and its various
expressions.

Questions about Ordination

[7.0] There is a subset of questions that needs further exploration. Chief
among them is whether unmarried, non-celibate persons, heterosexual or
homosexual, should be ordained. In our polity, ordination is at the
discretion of the bishop as overseer in the community of faith with the
advice and consent of the Standing Committee. Sexual discipline and holiness
of life must be a very serious consideration for bishops, Standing
Committees, and Commissions on Ministry as they discern what constitutes a
"wholesome example to all people" (BCP 544).

[7.1] We affirm the responsibility of Dioceses to discern and raise up fit
persons for the ministry of word and sacrament to build up the body of
Christ in that place. We call on bishops and Standing Committees to be
respectful of the ways in which decisions made in one Diocese have
ramifications on others. We remind all that ordination is for the whole
Church.

Living in Disagreement

[8.0] Our present conclusion is that equally sincere Christians, equally
committed to an orthodox understanding of the Faith we share, equally
looking to Scripture for guidance on this issue, are deeply divided
regarding questions with respect to homosexuality. It will be crucial for
all parties in this debate to ask God's blessing on their ever-deepening
conversion in Christ, and to pray for God's love and forgiveness to be
granted to all. Faithfulness and the courage to offer love and acceptance to
those with whom we disagree is the great need of the moment.

[8.1] For these reasons, we believe it is imperative that the Episcopal
Church refrain from any attempt to "settle" the matter legislatively. For a
season at least, we must acknowledge and live with the great pain and
discomfort of our disagreements. The act of trusting those with whom we
disagree intensely bears witness to the reconciling power of God, which is
always beyond our imagining. Sensitive restraint and mutual forbearance is
needed rather than a vote that might "win" the argument for some and leave
others seemingly rejected. "Let everyone be quick to listen, slow to speak,
slow to anger; for your anger does not produce God's righteousness" (James
1:19- 20).

[8.2] At the Lambeth Conference in 1998, the bishops of the Anglican
Communion addressed questions of human sexuality. Although overshadowed by a
controversial Resolution on Homosexuality, the report, Human Sexuality, was
well crafted, and we believe it remains relevant to the present discussion.
We share the principal conclusions of the report:

Clearly some expressions of sexuality are inherently contrary to the
Christian way and are sinful. Such unacceptable expressions of sexuality
include promiscuity, prostitution, incest, pornography, paedophilia,
predatory sexual behaviour, and sadomasochism (all of which may be
heterosexual and homosexual), adultery, violence against women and in
families, rape and female circumcision. From a Christian perspective these
forms of sexual expression remain sinful in any context. We are particularly
concerned about the pressures on young people to engage in sexual activity
at an early age, and we urge our churches to teach the virtue of abstinence.

All human relationships need the transforming power of Christ which is
available to all, and particularly when we fall short of biblical norms.

We must confess that we are not of one mind about homosexuality. Our variety
of understanding encompasses:

i) Those who believe homosexual orientation is a disorder, but that through
the grace of Christ people can be changed, although not without pain and
struggle.

ii) Those who believe that relationships between people of the same gender
should not include genital expression, that this is the clear teaching of
the Bible and of the Church universal, and that such activity (if unrepented
of) is a barrier to the Kingdom of God.

iii) Those who believe that committed homosexual relationships fall short of
the biblical norm, but are to be preferred to relationships that are
anonymous and transient.

iv) Those who believe that the Church should accept and support or bless
monogamous covenant relationships between homosexual people and that they
may be ordained.

We have prayed, studied and discussed these issues, and we are unable to
reach a common mind on the scriptural, theological, historical, and
scientific questions that are raised. There is much that we do not
understand.

(Called to Full Humanity, Section 1 Report, pages 16-17)

[8.3] We encourage the continuing examination of God's gift of human
sexuality. We urge Church leaders everywhere, both within our own household
of faith and in other denominations, to join us in seeking the mind of
Christ and the wisdom of God. But the responsibility for doing so is not
reserved to theologians and ecclesiastical leaders alone. All those who bear
the name of Christ share such responsibility. We believe that by patience,
prayer, and continuing study, with forbearance and charity for all, God will
guide the Church through this season of conflict to a place of
reconciliation and peace for all. Let us support each other in love and
prayer.

Prayer

Guide us, O God, in our continuing consideration of human sexuality to be
responsive to and respectful of all persons, their ideas and experience.
Convert and empower us to listen penitently and, with humility, to speak
honestly with one another. Set our disagreements within the mutual knowledge
and love which we experience in you as Holy Trinity. Whenever we experience
fear, anger, or mistrust with one another, give us new hope and consolation
in your never-failing love for your children. In all things, let us submit
our ideas to your thoughts, our desires to your will, and our actions to
your purpose. In our diversity as members of the Body of Christ, help us
find our way, through Jesus Christ, Our Redeemer. Amen.

The Members of the Theology Committee:

The Revd Michael Battle, PhD
Ellen Charry, PhD
The Rt Revd Theodore A Daniels, DD
The Revd Ian T Douglas, PhD
The Rt Revd William O Gregg, PhD
The Revd Canon James E Griffiss, PhD
The Rt Revd John W Howe, DD
The Rt Revd Robert W Ihloff, DMin
The Revd Mark McIntosh, PhD
The Rt Revd Henry N Parsley, DD
Russell R Reno, PhD
The Rt Revd Catherine S Roskam, DD
Kathryn Tanner, PhD

___________________________________________________________________

For details about the Enthronement of the 104th Archbishop of Canterbury,
the Most Revd Rowan D Williams, visit http://www.anglicancommunion.org/

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