The papacy generally revealed in practice a relatively tolerant attitude to sexual “deviation.” Within the Papal States, penalties against sodomy were enforced less rigorously than in many other territories. By the fifteenth century, Rome had developed a vibrant subculture of men who enjoyed sexual relationships with other men. (The situation of women in Rome is less well documented.)Thus, throughout the early modern era, men found refuge in Rome from the harsh punishment of sodomy, which was more “routine” in northern Europe and which was also vigorously prosecuted in Spain and Portugal during the Inquisition of the fifteenth and sixteenth centuries. Although popes at least acquiesced in the prosecutions under the Inquisition, the persecution of sodomites probably resulted from local animus and zeal rather than from directives from Rome. Protestant reformers consistently condemned papal toleration of homosexual acts.
Archive for July, 2010|Monthly archive page
Contrary to popular imagination, which usually places evangelicals strictly within the conservative Christian right-wing, this rousing call to action came from Rev. Jean Southard at a dinner for LGBT advocates during the Presbyterian Church (USA)’s General Assembly.
In the midst of debates within both the Presbyterian Church and the nation, Rev. Southard’s point was that LGBT-rights advocates in the church should shout from the rafters that their actions are evangelical—in the deepest historical sense of the word—and in so doing, remind evangelicals of Christianity’s fundamental tenet of inclusion.
Though it has taken on a narrow meaning in American politics today, “evangelical” is actually an ancient Christian term whose roots extend to the earliest days after Jesus’ resurrection and ascension. “Evangelical,” or “evangelion” in the original Greek, literally translates as “Good News.” From the women running to tell the others of the empty tomb (Luke 24:1-12), to Paul’s mission to the Gentiles (Acts 15), to John writing his Gospel to make sure the Good News would be there for future generations like us, “evangelical” has always meant sharing Jesus’ Good News with all those who wish to be part of the Church.
As Jesus said, “When I am lifted up, I shall draw all people to myself” (John 12:32). There is no “but” in Jesus’ “all.” And so it is incumbent upon us, as a Church, to extend our full welcome and blessing to all the faithful, including those who are LGBT.Yet LGBT people are the ones whom many in the Church today judge as beyond the reach of Jesus’ embrace—just as the Galatians and Corinthians were considered beyond God’s love in Paul’s time.
For those who claim the mantle of the evangelical tradition, it is important to remember what it means that God’s love is available to all of us through the life, death and resurrection of Jesus, the Christ, and the inspiration of the Holy Spirit. It means that LGBT Christians have the same place at Christ’s table as anyone else.
The chorus of the praise song, “We Are One in the Spirit,” echoes Paul (Galatians 5:22) when it repeats the refrain, “And they’ll know we are Christians by our love, by our love, Yes, they’ll know we are Christians by our love.” It is in this Spirit that we can “out-evangelize the evangelicals.”
And so, when LGBT people freely embrace and live a Christian life, the Church must recognize such deep faithfulness and open our arms to them as well. At the heart of Jesus’ Good News is this: there is no “but” in “all.”
(It is not a coincidence that these remarks were made on his retirement. Could he have been as candid before announcing his departure? ) He also said he “respects” people of homosexual orientation, and was “saddened” by the hurt the church had done to us.
“I’ve always been hesitant about asking civil authorities to support a particular teaching of our church. I do place great emphasis on marriage, I have worked in that area all my life and I place great emphasis on marriage and family life.”
“While I do worry about the apparent breakdown of family life, I equally respect the laws of this country. I have always done so and always will do so.
I respect people who are of homosexual orientation and I would be always conscious of the fact that very often we in the church have hurt them and hurt them deeply and I am saddened by that and saddened by the lack of respect for any human being.He added: “It is deeply, deeply important and we would be endangering that at our peril. I know and respect many people who are gay. We should always treat them with the deep respect to which every human being is entitled.
The emphasis on “respect” is orthodox teaching – but not heard or seen in practice nearly as often as opposition to equality legislation, or to protection from discrimination, so it is good to hear it articulated, as it is to read his cautious distancing from opposition to Civil Partnership law.
The difficulty with most research results for demographic sub-samples, such as “women”, or “Latinos” , 0r “over 50’s” is that without deeper statistical analysis, it is never quite clear whether the differences seen between groups are specific to those groups, or just the result of hidden demographics distorting the groups being examined.