Homosexuality and the Church | Part 1

On October 19th, a proposed draft document concerning ministering failed to pass approval on sections regarding the church’s position on ministering to the gay community. There were roughly 200 bishops in attendance during a two-week conference on this document, which passed through several drafts before reaching a final, which was ultimately voted down because it did not receive the necessary two-thirds majority vote needed to pass.

The original draft of the paragraphs concerning the gay community used encouraging and progressive new language. According to BBC, the language spoke of not only “accepting and valuing a person’s sexual orientation,” but also offering gays a “welcoming home” in the church. The earlier version went even further, declaring that homosexuals had “gifts and qualities to offer to the Christian community.” The fact that this was the original language approved by Pope Francis speaks volumes. Unsurprisingly, gay rights activists and progressive church groups were in full support, rallying around this veritable new horizon. Sadly, in subsequent versions, this breakthrough and promising language was slowly whittled down to a draft that BBC again quotes as stressing a “welcoming” tone and timidly advocating the avoidance of discrimination. Disappointed by the decision of the synod, Pope Francis insisted upon full transparency of all document drafts and voting tally. In the same BBC press statement, Francis is quoted as cautioning against “hostile inflexibility, that is, wanting to close oneself within the written word, and not allowing oneself to be surprised by God.”

As a community, the church has much to learn from this event. First and foremost, churches across the board, Orthodox, Protestant, and Evangelical alike, need to turn the same critical and introspective eye that Francis did to their own treatment of not just the gay community, but also the LGBTQ community as a whole. It is no longer acceptable for the church to merely “put up” with this community, rather it should take its cue from the original, progressive language and actively welcome and encourage the LGBTQ community to participate in congregations fully. Taking the attitude of “hate the sin, love the sinner”

toward the LGBTQ community can actually be damaging. This sort of hip church slogan, when directed specifically toward this community, tells individuals that their entire sexual identity, an integral part of who they are, is supposedly “hated” by the congregation at large. Francis spoke not only of accepting a person’s sexual orientation, but valuing it. The language of “hate the sin, love the sinner” encourages tolerance, not acceptance, and is far from any sense of granting any value to the sexual identity of members of the LGBTQ community.

How can the church be a welcoming home if it does not come right out and express acceptance, love, and even appreciation for what the LGBTQ community can bring to their congregation? I know very few people in general who are eager to be a part of the church that does not express outwardly a sense that all are truly welcome and all are valued for who they are. Regrettably, the church has historically struggled with being welcoming to groups that society itself has ostracized. Yet the church has learned from its mistakes. Churches today have overwhelmingly more positive attitudes regarding women and racial diversity (I am not, however, making a blanket statement ignoring that problems regarding these groups are still present and negative in many churches). In these situations, the church has perhaps allowed itself to be “surprised by God,” and has accordingly taken measures to manifest whatever it is that the body of Christ truly should look like.

Despite what feels like the overwhelming majority of churches, there are a growing number of churches that have not been performing as dismally when confronted with the LGBTQ community. During a parade on National Coming Out Day in Ashland, OR at least seven churches in the area happily participated in the parade, waving rainbow flags and holding signs of welcome, encouragement, and acceptance. Pastors and congregants alike waved, smiled, and applauded their fellow marchers, creating an atmosphere of community and affirmation.

In another context, the Columbus Mennonite Church (CMC) in Ohio installed their first openly gay pastor, Mark Rupp, on September 21st. Rupp’s sexual identity and the fact that he is in a relationship with another man did not discourage the congregation, rather they went forward with the appointment despite not having the green light from their Central District Conference or the Mennonite Church USA. However, they were granted congregational discernment on the issue. Along with the installation of Rupp, the article on Mennonite.org revealed that the CMC announced three commitments that not only declared that the church would not use “sexual orientation of practice as criteria for membership,” but that it would also not be “a factor in the hiring of office and pastoral staff.”

These examples are hopefully in the company of many others like them, and they provide a glimpse into what steps the church can take regarding this issue. Instead of taking a moral high ground over the LGBTQ community, the church needs to welcome them as equals, something that cannot be achieved by mere tolerance or the avoidance of discrimination. Rather, the church needs to be active in not only accepting different sexual orientations, but also actually valuing them, recognizing too that everyone, including the LGBTQ community, has something to offer to the Christian community at large.

The question of reform must be considered, but perhaps reform needs to happen at the ground level first instead of being passed down institutionally. Churches are beginning to take a stand, and hopefully these new, radical changes slowly make their way up through the church leadership, across all denominations.