THE CHURCH AND HUMAN SEXUALITY:
A LUTHERAN PERSPECTIVE
First Draft of a Social Statement
Division for Church in Society, Department for Studies
of the Evangelical Lutheran Church in America
8765 W. Higgins Rd.
Chicago, Illinois 60631-4190
October 1993
Introductory Letter
To members of the ELCA, sisters and brothers in Christ:
During the past four years, we as members of the Task Force on Human
Sexuality have struggled with complicated questions of human sexuality
and with what it means to be the Church. Most of us did not anticipate
that our task would be as difficult as it has been. We have studied and
heard from others, discussed and argued, cried and laughed, questioned
some of our own thinking, and experienced many changes in our own lives
during this time. Yet through it all we have experienced more deeply
what it means to be the body of Christ.
Many of you have participated with us since 1992 in what probably
has been the most extensive, impassioned discussion of sexuality in the
history of American Lutheranism. Thousands of individuals and hundreds
of congregations have spent many hours thinking, praying, talking, and
arguing about questions and issues of sexuality, especially as raised in
the study booklet, "Human Sexuality and the Christian Faith." We are
grateful to all who participated, sent in written responses, and provided
feedback at hearings and other events.
Much appreciation has been expressed for the opportunity to talk
about these concerns and questions in the context of the church.
Sexuality often is a topic that many of us cannot talk about easily,
safely, or truthfully. It stirs up deep emotions and convictions, rooted
in prior experiences and learnings. The fears and pains associated with
sexuality are pervasive. But once the silence has been broken, many
report having had free and open discussions, in which new realizations
and insights have emerged.
In some cases, previous positions have been reassessed, in other
cases, more strongly reasserted. Words of understanding, surprise, and
hope have been expressed. So too have words of judgment, anger, and
dismay. This has been an important time of learning, healing old wounds
and opening up new ones, building community amid disagreement, and
rediscovering what it means to be the Church. We have heard that the
process of deliberation may be as important as whatever social statement
may eventually be adopted.
Through this process, many have communicated what they want the
social statement to say. A common insistence is that it clearly be
grounded in the Scriptures and theology of the Church. Some expected the
study itself to provide the definitive answers they seek, rather than to
open up questions and invite the people of God to reflect and share their
thinking and convictions about these matters. Some found such
question-raising to compromise the authority of Scripture, or to be
manipulative or confusing. Others expressed appreciation that Lutherans
continue to explore difficult ethical issues with openness, seeking new
understandings in light of Scripture.
The ELCA is committed to "develop social statements through
participatory processes of study and theological reflection that will
guide the life of this church as an institution and inform the conscience
of its members in the spirit of Christian liberty."[1] This
participatory process is not meant to imply that the positions a social
statement proposes are based on an opinion poll of members. Yet we take
seriously the sensitivities, convictions, and insights that surface
through this process as we seek to develop a statement that can be widely
affirmed by this church, not because it is popular but because it is
consistent with the biblical and confessional witness at the heart of who
we are as Church.
Social statements "probe for shared convictions and the boundaries
of faithful action; within this framework, they acknowledge
diversity."[2] This first draft of a social statement on human sexuality
is an attempt to point to some common ground. Many in the ELCA, including
some members of the task force, will believe it does not go far enough
in either proposing or resisting change. Its purpose is to provide
guidance for people as they live out their sexuality. It cannot control
sexual practice, bind the individual conscience, or presume to provide
definitive judgment on all the moral questions in dispute.
This draft has been affirmed for distribution to the church by all
but one member of the task force. It is shared with you so that the
conversation in our church might continue. We welcome your comments and
constructive suggestions for its revision. The deadline for receiving
your response is June 30, 1994. After that a second draft will be
developed. The proposed social statement will be considered by the Board
of the Division for Church in Society and by the Church Council. It will
be available for further discussion in the church, prior to its
consideration at the 1995 Churchwide Assembly.
The Task Force on Human Sexuality:
The Rev. Dr. James Bailey, Dubuque, IA
Mr. John R. Ballew, Atlanta, GA
The Rev. Joy Bussert, Minneapolis, MN
The Rev. Bruce Davis, Wyndmoor, PA
Bishop Lowell O. Erdahl, St. Paul, MN
Ms. Jennifer Furst, Ann Arbor, MI
Ms. Maria Alma Garza Cano, Santa Fe, NM
The Rev. Dr. Eric Gritsch, Gettysburg, PA
The Rev. Paul G. Hansen, Oakhurst, CA
Ms. Anita C. Hill, St. Paul, MN
Ms. Marjorie Klaevemann, Yorktown, TX (with reservation)
Ms. Edith Lohr, Framingham, MA
Dr. Lynne Lorenzen, Burnsville, MN
The Rev. Dr. Eldon Olson, Seattle, WA
Ms. Ruth A. Rexin, Omaha, NE
Dr. Stephanie Taylor-Dinwiddie, Los Angeles, CA
The Rev. Dr. Larry Yoder, Newton, NC (dissenting)
Director of the Study:
The Rev. Dr. Karen Bloomquist, Division for Church in Society
Assistant to the Director:
Ms. Michelle De Ment, Division for Church in Society
Adjunct Staff for the Study:
The Rev. Charles Miller, Division for Church in Society
Dr. Mary Pellauer, Commission for Women
The Rev. A. Craig Settlage, Division for Ministry
The Rev. Kenneth Smith, Division for Congregational Ministries
The Rev. Dr. John Stumme, Division for Church in Society
Credits
Copyright 1993 Evangelical Lutheran Church in America
Produced by the Department for Studies, Division for Church in Society,
of the Evangelical Lutheran Church in America. Authorized for
publication and distribution by the board of the Division for Church in
Society on October 1, 1993.
Biblical verses are from the New Revised Standard Version.
Design and layout: Michelle De Ment
Permission is granted to reproduce this document as needed, provided
copies are for local use only and each copy displays the copyright as
printed above.
Additional Resources
Additional copies of this first draft are available from the ELCA
Distribution Service at a cost of 50 each plus postage and handling.
Order code: 69-2064
The video, "Lutherans Reflect on Human Sexuality," features theologians
and church leaders (including some task force members) sharing their
perspectives on human sexuality. A copy of the video can be borrowed
from your synod office, conference dean, regional resource center, or
purchased for $9.95 from the ELCA Distribution Service after December 1,
1993. Order code: 69-6478
ELCA Distribution Service
426 South Fifth Street
Minneapolis, Minnesota 55440
1-800-328-4648
THE CHURCH AND HUMAN SEXUALITY: A Lutheran Perspective
First Draft of an ELCA Social Statement
TABLE OF CONTENTS
PREFACE
I. THE GOSPEL, HUMAN SEXUALITY, AND THE CALLING OF THE CHURCH
A. The Gospel Is Our Interpretive Center
B. The Created Goodness of Human Sexuality
C. The Fallen Condition Reflected in Human Sexuality
D. The Law in Light of the Gospel
E. The Calling of the Community of the Baptized
II. LIVING OUT OUR BAPTISMAL VOCATION AS SEXUAL BEINGS
A. Knowing Ourselves as Sexual Beings
B. Teenagers
C. Marriage
D. Responsible Procreation and Parenting
E Single Adults
F. Gay and Lesbian Persons
III. THE CHURCH'S DELIBERATION REGARDING HOMOSEXUALITY
A. Homosexuality as a Sexual Orientation
B. Specific Biblical Passages
C. Romans 1:26-27
D. Love of Neighbor: Three Responses
E. Toward a Response Consistent with Who We Are as Church
IV. STANDING AGAINST SIN
A. Practices that Violate or Occur Apart from a Committed
Relationship
B. Practices that Abuse or Violate the Integrity of a Person
C. Practices that Demean or Exploit Sexuality
V. THE CHURCH'S WITNESS IN SOCIETY
A. As a Community of Respect, Guidance, Education, Support,
and Healing
B. Fostering Justice and Human Rights in Society
SOME GUIDELINES FOR DISCUSSING THIS FIRST DRAFT
RESPONDING TO THE DRAFT
PREFACE
Our sexuality is an intrinsic aspect of who we are and how we live as
embodied, sensual, relational human beings. It has physiological, social,
psychological, and spiritual dimensions. Sexuality includes but is far
more than certain biological drives or genital sexual acts. It is part
of our personal identity and of our relationships with one another, from
our birth to our death.
How people understand and express their sexuality is deeply affected by
culture and society, as well as by religious perspectives. Understandings
of sexuality have varied considerably in different historical eras and
cultures. Many of these differences continue to be present in our
multicultural society and church today. How we view sexuality is
affected by our gender, sexual orientation, age, family history, race,
ethnicity, economic status, where we live, and with whom we live.
Sensitivity towards these differences among us is important as we talk
about sexuality.
There is considerable anxiety today over sexual issues. Many
individuals, families, and communities are experiencing stress, pain, and
conflict due to changes in sexual attitudes and practices. We have
become more aware of the pervasiveness of sexual abuse. Gender equality,
sex education, and justice for gay and lesbian persons have become public
issues. Divorce and single-parent families are common. Sexual activity
among teenagers is pervasive. Sexually-transmitted diseases continue to
spread. The toleration of promiscuity and the depiction of sexuality in
the media challenge how Christians view and value human persons as sexual
beings. Because of realities such as these, we as a church must address
human sexuality out of central perspectives of the faith we confess.
I. THE GOSPEL, HUMAN SEXUALITY, AND THE CALLING OF THE CHURCH
A. The Gospel Is Our Interpretive Center
THE GOSPEL: As Christians we confess that the Gospel gives the
Church its authority, identity, and mission. It becomes
the basis for a specifically Christian sexual ethic. This Gospel
proclaims the good news that the crucified Jesus of Nazareth is risen
from the dead (Rom. 1:1-6, Acts 2:22ff., Acts 10:36-43). The future that
is closed by sin and death is opened up for all people by the Gospel. For
Christians the Gospel has the authority of God's promise of what will be.
Jesus the Messiah initiates the reign of God for all people.
THE TRIUNE GOD: Israel's God, the creator of heaven and earth, is
revealed in Jesus to be the crucified and risen Messiah.
Jesus identified himself with the mission of his Father who sent him. The
cross is the ultimate fulfillment of the Jewish understanding of God's
vulnerable love that overcomes the power of sin and death. The Holy
Spirit brings the "first fruits" of the promised new age (Rom. 8:18-25)
and is the unifying power of the Church.
THE CHURCH: The Gospel brings into existence the Church,
communities of people who trust not in their
own status or actions but in the Gospel as God's power for salvation
(Rom. 1:16-17). Our calling as the Church is to witness to the Gospel
in our proclamation and life.
THE SCRIPTURES: The early church understood Jesus as Messiah
in light of the Scriptures of Israel. His life, death,
and resurrection gave rise to the New Testament writings, which bear
witness to this Gospel. The source and norm for the Church's faith and
life, according to Lutheran confessional writings, are "the prophetic and
apostolic writings of the Old and New Testaments."[3] Through Scripture
"God's Spirit speaks to us to create and sustain Christian faith and
fellowship for service in the world."[4] Scripture testifies that God
in Jesus Christ "fashions a new creation," and that "all power in the
Church belongs to our Lord Jesus Christ, its head."[5]
THE CHRISTIAN LIFE: A specifically Christian sexual ethic takes into
account that the Church lves an interim existence.
As we live in this time between Christ's first and second coming, we are
shaped in the community of faith through Word and Sacrament. We are to
live out "a new obedience" evidenced in "good works"[6] We live in the
new age of God's reign begun in Jesus Christ, yet we still are gripped
by the old reign of sin. Our judgments and actions continue to be
flawed. That is why the Holy Spirit "must continue to work in us through
the Word."[7]
B. The Created Goodness of Human Sexuality
RELATIONAL BEINGS: From the perspective of biblical faith, human
beings are created by God as persons of dignity who
are essentially relational. As sexual beings, we are drawn into intimate,
life-giving relationships with one another. The Triune God's relationship
with us grounds our relationships with one another.
Instead of viewing the bodily-aspect of sexuality negatively, the New
Testament church affirmed the Old Testament's emphatic belief that God's
good creation includes the body. Out of self-giving love and freedom,
God became incarnate in the human flesh of Jesus (Jn. 1:14; 1 Jn. 4:1-3).
"In him the whole fullness of the deity dwells bodily" (Col. 2:9; cf.
1:19). God's love in creation and redemption embraces who we are as
embodied creatures.
We confess that through the ages the Church too often has overlooked the
created goodness of sexuality.
The Old Testament conveys this goodness in terms of procreation
(conceiving children), companion-ship, and pleasure:
PROCREATION: In the creation account of Genesis 1:1-2:4a, human
beings are created in the image of God. Male and female
are blessed with responsibility for the rest of creation (1:26-27): "Be
fruitful and multiply, and fill the earth and subdue it..." (1:28). This
account's emphasis on procreation as the primary purpose of sexuality was
especially crucial in an era when Israel's very survival was at stake.
COMPANIONSHIP: The creation story of Genesis 2:4b-25 complements the
first account by emphasizing that human beings are
created to be in relationships -- with God, with one another, and with
the rest of creation. The focus is on the mutual companionship between
the man and the woman, who are different yet similar: "bone of my bone
and flesh of my flesh"(Gen. 2:23). This poetic song bursts forth as an
expression of joy. Their intimate companionship is expressed in sexual
union (2:24), a mutual self-giving of their entire being. Their naked
bodies are good, not a reason for shame or fear (2:25).
PLEASURE: The passionate feelings of sexual love are celebrated even
more provocatively in the love poetry of the Song of Songs
(Song of Solomon). Here the woman's sexual yearnings as well as the man's
are boldly and joyously expressed: "I sought him whom my soul
loves...when I found him...I would not let him go"(3:1-4). Their
attraction to one another can hardly be contained. The pleasure of mutual
erotic love is strongly affirmed.
C. The Fallen Condition Reflected in Human Sexuality
As sexual persons, we participate in the pain, ambiguity and despair as
well as the pleasure, wonder, and mystery of life. Biblical stories about
Abraham, Sarah and Hagar; Rebekah and Isaac; Jacob, Leah, and Rachel;
David and Bathsheba are filled with complicated sexual, sometimes
abusive, dynamics. Sexuality can be expressed in ways that not only bring
much joy but also in ways that harm, hurt, or violate persons,
relationships, and communities. Today we recognize how desperate
yearnings for intimacy can lea us to seek control over or to submit to
the control of others.
The creation story of Genesis 2 has its sequel in the story of human
fallenness in Genesis 3. It pictures how we have become alienated from
God, from the rest of creation, from one another, and even from
ourselves. In the story this alienation leads to denial, accusation,
deception, shame, pain, and male domination over the female. These
realities of sin grow out of the root sin -- the temptation "to be like
God" and the failure to "fear, love, and trust in God above all
things."[8]
Our sexual desires can prompt us to seek bodily gratification with no
concern for the quality of the relationship with a sexual partner. Jesus
warns against lust (Mt. 5:27-30). Paul urges Gentile converts not to
engage in promiscuity (I Thes. 4:1-8), and confronts men in the
Corinthian congregation who visited prostitutes (I Cor. 6:12-20). Today
we have become more aware of an array of sexual abuses. People are used,
demeaned, and exploited when sexuality becomes captive to the domination
of sin.
Through experiences of both the goodness and the abuse of sexuality, we
realize how being saint and being sinner are profoundly entwined. We not
only sin but are sinned against. As individuals, and as the Church, we
confess that too often we have tolerated rather than challenged the
sinful abuses of sexuality.
D. The Law in Light of the Gospel
Because of human fallenness, we need the Law, which protects life in
community, convicts us of sin, and is fulfilled in Jesus Christ who frees
us to love our neighbor.
PROTECTS: For Israel, God's gift of the Law set boundaries that
clarified expectations and responsibilities so that life in
community could flourish. The Ten Commandments are central. The
commandment "you shall not commit adultery" (Exod. 20:14; Deut. 5:18)
prohibits interfering sexually in another's marriage, which is disruptive
of family and wider community. Many additional laws revolve around a
concern for social justice. Still others were based on cultic and purity
concerns, and prescribed boundaries intended to separate the faith
community from what was considered unclean and thus unholy (e.g., in the
Holiness Code of Leviticus 17-26).
CONVICTS: According to Paul, in light of the coming of Jesus as
Messiah, the Law uncovers and confronts human sin (Gal.
2:15-21, 3:10-29; Rom. 4:13-15, 5:18-20, 7:7-25). It points to the need
for the Gospel, which alone saves us. Through faith in Jesus Christ we
are justified by God through grace apart from the Law (Rom. 3:21-26; Eph.
2:8-9).
IS FULFILLED: Jesus the Messiah fulfilled the Law and the prophets
(Mt. 5:17). Through the words and actions of his
ministry, he pointed to justice, mercy, and compassion as the original
intent of the Law (Mt. 23:23-24; Lk. 11:37-44). Those who had been
excluded from the community and labelled as sinners on the basis of
legalistic or purity interpretations of the Law became the special focus
of Jesus' compassion (Mk. 2:15-17; Mt. 11:19; Mt. 21:28-32; Lk. 5:29-32;
7:34,36-50; 15:1-10). Jeus clarified what was at the heart of the Law:
love of God and love of neighbor (Mk. 12:28-34; Mt. 22:34-40).
LOVE OF NEIGHBOR: Paul also understood the Law to be completed in
Christ (Rom. 10:4). Through Christ's redemption, we
are made right with God and called to love the neighbor. All the
commandments are summed up in "`Love your neighbor as yourself.' Love
does no wrong to a neighbor; therefore, love is the fulfilling of the
law" (Rom. 13:8-10; see also Gal. 5:14).
Love of neighbor takes precedence over purity concerns, since nothing is
unclean in itself (Rom. 14:14; see also Mk. 7:14-15). Christians are
freed from the requirement to observe numerous cultic and purity laws.
Instead, we are called to the more challenging task of discerning what
it means to love God and the neighbor in particular situations (as Paul
illustrates in Romans 14-15 and 1 Corinthians). This discernment occurs
as the Spirit works through the Gospel in the community of the baptized.
E. The Calling of the Community of the Baptized
Baptism is the sacrament through which we are initiated into the
community of Jesus Christ and acquire a new identity. Through Baptism
we are received into the body of Christ and welcomed into the Lord's
family.[9]
BEYOND DIFFERENCES: As many of you as were baptized into Christ
have clothed yourselves with Christ. There is no
longer Jew or Greek, there is no longer slave or free, there is no longer
male or female; for all of you are one in Christ Jesus (Gal.3:27-28; cf.
I Cor. 12:13; Eph. 2:11-22). Within the baptized community, ethnic,
social, and sexual differences by which we categorize people lose their
power to separate, rank, or exclude. Trust in the Gospel brings together
people whose differences are no longer a basis for division. In Christ
the dividing walls of hostility are broken down (Eph. 2:14). The Gospel
of God's amazing love includes and unites us.
OUR BODIES: Who we are as God's sons and daughters has significant
implications for how we live as embodied, sexual beings.
Our bodies, destined for a resurrected life with Christ, become a "temple
of the Holy Spirit...; therefore glorify God in your body" (I Cor.
6:19-20). How we live out our sexuality is more than a private matter.
This concerns the whole body of Christ: "If one...suffers, all suffer
together...if one is honored, all rejoice together"(I Cor. 12:26).
THE OLD & THE NEW: As the community of the baptized, we live in the
tension between the coming of God's reign in Jesus
the Messiah and its ultimate fulfillment. It is a tension between the
old age of sin, bondage, and death and the new age of the Gospel's gift,
promise, and freedom made known through Jesus. In Baptism we die to sin
and are raised with Christ to a new way of living in the present, in
anticipation of the age to come (Rom. 6:1-4). The power to live in that
tension, as simultaneously saint and sinner, comes to us from the Holy
Spirit, who assists us in living the sanctified life of love (Rom.
8:1-17; Gal. 5:13-26).
RESPONSIBLE FREEDOM: This already-not yet tension is reflected in our
lives as sexual beings. God's saving, steadfast
embrace as we know it through the Gospel affirms the life-giving,
passionate, intimate love possible in an enduring sexual relationship.
Christ frees us for responsible, harmonious, joyous living. At the same
time, the hurt, harm, and brokenness associated with sexuality remind us
of how misused freedom can lead to destructive activity (Gal. 5:13; 1
Cor. 6:12), which is sin requiring repentance.
BOUNDARIES & STRICTURES: Because we live with the continuing presence
of sin, we need reliable sexual boundaries
that protectus and others from the harm we so easily inflict on one
another, sometimes out of good intentions. Clear boundaries are needed
to protect persons from sexual exploitation, abuse, and harassment.
Structures such as marriage provide a sense of social order. In upholding
a relationship, they help to facilitate the faithful loving that God
intends. Reliable boundaries and structures protect the persons involved
and protect the community from scandal (I Cor. 5:1-13).
Jesus' words and actions bore witness to the reign of God that seeks to
include all. The Gospels convey examples of Jesus' inclusive love that
led him to challenge some of the religious and social boundaries of his
day. At times he initiated this (e.g., Lk. 10:38-42). At other times,
people crossed purity, ethnic, and gender boundaries to draw near to his
transforming power (Mk. 5:25ff; Mk. 7:1-30; Lk. 7:36-50). Such actions
were viewed suspiciously by the religious authorities of his day.
All structures, practices, and prohibitions need to be viewed in relation
to the revelation of God's reign in Jesus Christ. When God's purposes are
not being served, boundaries and structures may need to be re-interpreted
or changed. They cannot become more important than the love that human
relationships are to embody as a witness to God's love for us (I Jn.
4:7-12). For Jesus, even the observance of the Sabbath was not sacrosanct
(Mk. 2:23-3:5, especially 2:27-28). He reinterprets the significance of
family by placing it in the context of seeking and doing the will of God
(Mk. 3:31-35). Adultery often was seen as an offense against another
man's "property" (his wife). Jesus broadens the scope of what constitutes
adultery from a focus on external sexual acts to internal desires (Mt.
5:27-28).
Paul also examined conventional understandings of relationships in light
of the Gospel. By affirming that both wives and husbands should be able
to have their sexual needs met in marriage (1 Cor. 7:2-5; cf. 1 Cor.
11:11-12), Paul affirms mutuality in marriage, in contrast to the
male-dominance assumed in his day. Paul also commended the single life
as a matter of freedom and a legitimate option for Christians (1 Cor.
7:7, 25-38).
THE SANCTIFIED LIFE: As members of the community of the baptized we
are called through the Holy Spirit to live
sanctified lives. On the one hand, this is described in terms of
behaviors we are to avoid. Sexual immorality (porneia) is listed in
addition to activities that are idolatrous or destroy the fabric of the
community -- such as greediness, drunkenness, lying, stealing, and anger
(1 Cor. 5:9-11, 6:-11; Gal. 5:19-21; Col. 3:5-11). As the community of
the baptized, we are called to avoid all behaviors that harm or devalue
ourselves and others (see Eph. 4:25-5:5).
On the other hand, this new life is described through acts that build up
one another and the Christian community (I Cor. 8:1-3; 13:1-13), and that
are mutually self-giving. The Christian's obligation is to love, which
fulfills the Law (Rom. 13:8-10; Gal. 5:14). Love binds all in complete
harmony in anticipation of the fullness of the reign of God (Col. 3:14).
II. LIVING OUT OUR BAPTISMAL VOCATION AS SEXUAL BEINGS
VOCATION: Vocation is how we live out our baptism in our occupations
and other life situations. Christ's redemption frees us to
live as part of God's dynamic creation, seeking right relationship with
our neighbor. Faith becomes active in love in specific personal and
communal relationships. As we live out our vocation, we "experience both
joy and brokenness and discover the sustaining power of faith [that]
enables us to heal relationships, to challenge what dehumanizes, to
confront the structural obstacles to justice, and to seek more humane
arrangements."[10]
SIN & NEW LIFE: Amid the concrete demands and disappointments in our
vocation as sexual beings, we realize how much we who
have been freed and made new persons in Christ are still in bondage to
sin. We acquire a deeper sense of the significance of God's Law and the
need for repentance and forgiveness. We continually learn what it means
to die to self-preoccupation, self-indulgence, or self-denigration and
to rise to new elationships with God, self, and others.
OUR VARIED SITUATIONS: The Lutheran understanding of vocation
placed a strong emphasis on marriage to
counter the 16th century view that a monastic calling was more holy or
God-pleasing than secular callings.[11] Today marriage is not the only
setting in which Christians struggle to live out their faith in relation
to their sexuality. People tend to marry later in life, many remain
single by choice or circumstance, others are divorced or widowed for long
periods of their lives. Still others find themselves attracted primarily
to another of the same sex, and prohibited from a blessed, legal union.
All of these are situations within which Christians seek to live out
their vocation.
CHRISTIAN FREEDOM: As Lutherans, we offer guidelines but we also
affirm our Christian freedom to make responsible
decisions specific to our life situations. Such decisions are accountable
to God and the wider community. Christian freedom must not become an
excuse for tolerating sin. Through God's redemptive action in Christ all
repentant believers are forgiven and freed to live the love that is
revealed to us through Jesus Christ. We are justified by God's grace
through faith (Eph. 2:8-10), not because of the rightness of our moral
decisions.
A. Knowing Ourselves as Sexual Beings
SEXUAL IDENTITY: Our sexual identity is complex. It involves many
factors, including our physical anatomy, gender and
socially-conditioned gender roles, sexual orientation, and sense of self.
Our genetic code determines our physical anatomy, which establishes our
gender as male or female. Gender roles vary from culture to culture, and
establish behavioral expectations based on gender assignment as female
or male. Individuals vary in how much they accept or reject the
expectations their culture attaches to maleness or femaleness, especially
as gender roles change. Most people's sense of sexual identity is
correlated with their male or female anatomy. A clear sense of one's
sexual identity is important for human wholeness and well-being.
SEXUAL ORIENTATION: Our sexual orientation is an aspect of our sexual
identity. Most of us are sexually attracted
primarily to persons of the opposite sex, and thus are heterosexual in
orientation. Those of us who are sexually attracted primarily to persons
of the same sex are homosexual in orientation, and typically identify
ourselves as gay men or lesbian women. If we are bisexual, we experience
significant erotic attraction to both males and females. Our emotional
attractions in intimate relationships of friendship do not necessarily
imply sexual attraction or indicate our sexual orientation.
SEXUAL AFFIRMATION & PLEASURE: God's love for us enables us to
love others as we love ourselves. We
cannot love others without a healthy sense of self-affirmation, esteem,
and care. Loving ourselves includes appreciating our bodies and our
capacities for sexual expression as good creations of God. It is
important for children, adolescents, and adults to learn how their bodies
are created to be a source of pleasure. Masturbation, a means of
self-pleasuring, is generally appropriate and healthy, unless it becomes
compulsive or hinders development of life-fulfilling relationships.
SEXUALITY EDUCATION: Good sexuality education is needed for all ages,
from young children to the elderly, so that we
might better understand and appreciate the changing conditions of our
sexuality. Our sexual response and the meaning we attach to sexuality
vary with our gender, status, age, and physical condition. Accurate,
age-appropriate information about sexuality is a foundation for the
nurturing of healthy persons and relationships There needs to be open
discussion of sensitive issues such as gender roles, sexual orientation,
sexual functions and dysfunctions, and sexual expression by those who are
mentally or physically challenged.
Values communicated through sexuality education should include respect
for the bodies with which God has blessed us; care and discipline,
gentleness and respect for ourselves and others; and the nurturing of
committed relationships within which intimacy can flourish.
B. Teenagers
Young people today tend to reach physiological puberty at an earlier age
than in previous generations, but it can take many more years for the
development of sexual self-awareness, esteem, and emotional and moral
maturity. In our society today, many people are engaging in genital
sexual activity for a considerable span of time before such maturity is
reached.
SELF-AWARENESS & MATURE COMMITMENT: We can harm ourselves and
others if we become sexually active
before we have come to a full awareness of who we are as persons of value
and integrity. Most teenagers are not ready for a mature, committed
sexual relationship, and for the ensuing responsibilities to self, the
other person, the children who might be conceived, and the wider family
and community. Maturity means accepting such responsibilities knowingly
and willingly. Prematurely engaging in sexual intercourse tends to
short-circuit the whole process of trust-building that characterizes a
mature sexual relationship. A permanent commitment is the basis for such
sexual involvement. Prior to such a commitment, we as a church affirm and
encourage abstinence -- for the sake of the person, the relationship, and
the wider community.
THE CHURCH'S ROLE: Resisting the cultural and peer pressures that
encourage premature genital sexual activity is not
an easy self-discipline in the face of newly-aroused sexual feelings. The
church needs to support and help those of us who are youth in our
commitment and struggle to resist such pressures and to practice
abstinence during the sexual maturation process. Consideration also needs
to be given to male and female gender role expectations. Attention should
be given to these matters in religious education, social, and
recreational programs of the church, where relationships can be developed
without the expectation that they may lead to sexual intercourse.
Although we do not condone it, we recognize that sexual activity is
prevalent among teenagers, including church-related youth. Maintaining
open, honest communication, and conveying God's guidance, forgiveness,
and ongoing care are crucial. Frank discussions of what is appropriate
and inappropriate -- and why -- should be encouraged. Responsible
decision-making regarding sexual activity requires maturity and the
capacity for lifelong commitment that is central to a Christian sexual
ethic.
If teenagers still choose to be sexually active, we encourage the
responsible use of contraceptives to reduce the risk of unintended
pregnancy. Although there is no "safe sex," the use of condoms is
encouraged in order to reduce the risk of contracting or spreading
sexually-transmitted diseases.
C. Marriage
1. What is marriage?
Marriage is a covenant of fidelity - a dynamic lifelong
commitment of one man and one woman in a personal and sexual
union....It is an unconditional relationship, a total
commitment based on faithful trust. This union embodies God's
loving purposes to create and enrich life.[12]
Jesus placed the faithful, mutually loving, permanent "one flesh" union
of male and female at the core of the church's teaching regarding
marriage (Mk. 10:6-9; Mt. 19:4-6). Countless generations have realized
sexual and personal fulfillment through the sacred union of marriage.
Couples marry with the intention, hope, and promise that the marriage
will be permanent. Yet approximately half of all marriages in the U.S.
end in divorce, making many hesitant to enter a marriage commitment.
Economic stresses, changing gender roles, abuse, and indiidualistic
cultural values strain many marriages. In the face of challenges to
marriage, the rationale for the church's teachings needs to be affirmed
and articulated anew.
A Christian ethic of marriage has at least three dimensions. The
structure or institution of marriage provides protection and stability
for living out our sexuality. The qualities of the relationship include
mutually self-giving love that is life-enhancing for each of the
partners. The structure of marriage and the qualities of the relationship
are not ends in themselves, but serve a purpose or mission that goes
beyond either the marriage or the fulfillment of the individuals. The
structure, qualities, and mission of this relationship serve God's
purposes and contribute toward the stability of a marriage.
STRUCTURE: Martin Luther affirmed marriage as "a divine and
blessed estate."[13] Marriage has been and continues to
be one of the most significant ways Christians live out their baptismal
vocation. It is God's way of founding and perpetuating human community.
As a covenantal structure of life, marriage is intended by God to be
reflective of the divine faithfulness that is at the heart of the
biblical witness. It is a structure in which we learn the deep
implications of what mutual, faithful love entails, especially in the
face of disappointment and struggle.
QUALITIES: Such a relationship at its best is loving and
life-giving. The relationship grows and changes over
time, through experiences of brokenness and healing, joy and failure,
pressures and play, forgiveness and renewal. It is a truly safe space
-- physically, emotionally, and spiritually -- where each person feels
free to be vulnerable. We can talk about our feelings and fears, listen
deeply, and reveal who we are to each other. There is respect for the
differences and well-being of the other. We seek to empower and encourage
one another, rather than exert controlling power in which one person wins
and the other loses. We are not boxed into roles, but are free to
exercise our gifts. Joy, humor, and playfulness are valued. Trusting
that we are loved and accepted by God enables us to love and accept
ourselves and one another.
MISSION: Marriage empowers us to extend ourselves for the sake of
others. Marriage partners participate in the mission of God's
ongoing work in our world today. Marriage is a life of shared
relationship in the context of a joint calling, carried out in witness
to the reign of God. In Hebrew Scripture, this was focused on the tasks
of bearing and raising children (Gen. 1:28). It continues to be today.
In the New Testament, it is also exemplified in the marriage of Prisca
and Aquila (1 Cor. 16:19; Rom. 16:3-4; Acts 18:1ff.), partners and fellow
workers with Paul in the mission of the early church. In our day, a
couple also serves the neighbor through their respective occupations. The
shared purpose or task is unique to each marriage, and varies with the
stages of life. The focus is not only on the intimacy and companionship
between the two people, but on the impact that the marriage relationship
has on others.
2. Growing into marriage
Before entering into the covenant of marriage, both persons should have
a mature sense of who they are, individually and together, and of their
readiness for the commitment marriage entails. As they grow in their
friendship and communion, their intimate knowledge of each other is
deepened and expressed. Commitment to each other grows and is continually
tested.
THE CHURCH'S COUNSEL: The Christian community has a pivotal
responsibility in preparing couples for marriage.
This occurs especially through quality premarital counselling by pastors
or other professionals, enabling the couple more clearly to discern who
they are and the implications of the covenant they are entering.
Guidance and support should continue during the first few years of the
marriage, when difficult adjustments occur and important patterns for the
relationship are established. Congregations should also provide
opportunities for couples entering marriage to learn from those who have
long years of experience in dealing with the struggles and joys of
marriage.
A MARRIAGE CHANGES: A mature sexual union involves not only a
binding commitment to the other person, with the
ensuing obligations and responsibilities (as indicated by the Law), but
also a steadfast promise that looks forward to a future of hope, growth,
and new life (as indicated by the Gospel). A marriage is an organic
system. The relationship grows and changes through the years. Heightened
demands are placed on marriages in a highly mobile society. With today's
longer life spans, many can anticipate a marriage of fifty or more years.
Significant changes can and do occur during that time, testing the
integrity, commitment, and flexibility of the relationship.
3. Why a public commitment?
Marriage is both deeply personal and profoundly communal. In the marriage
ceremony the promises and commitment between two people are sanctioned
and celebrated in community. The community participation in this event
obligates the community to provide ongoing support for this relationship,
and the couple is reminded of their responsibility to the community.
The public event of marriage has both secular and religious significance:
A SOCIAL GOOD: Marriage as a social institution is a cornerstone
of social life. Stable marriages are a social
good. They are a binding, legal contract, protected and favored
through the law. The legal bond helps to reinforce the "staying
power" of the couple's commitment when it is threatened by human sin
and unfaithfulness.
SUSTAINED BY GOD: For Christians, the public exchange of vows
of committed, faithful love occurs in the
presence of God and the community of faith. It is not only the
couple's love and the structure of marriage that sustains their
commitment; God's abiding promises sustain their love, providing a
confident assurance that overcomes human doubts and anxieties. The
gathered community of faith bears witness to this exchange of
promises and pledges to uphold the couple in their life together.
LIVING TOGETHER: Many choose to test their commitment by living together
before getting married. Trial or temporary commitments
are not sufficient for developing the total trust and intimate sharing
enabled by a binding commitment. Without a binding commitment, good
intentions are likely to fail due to the chances and changes of life.
In some situations there may be an enduring commitment to one another
with a clear intention to marry at a later date. It is the binding
commitment, not the license or ceremony, that lies at the heart of
biblical understandings of marriage (Gen. 2:24; 24:67). Where there is
this commitment, legal sanction and religious blessing of the
relationship are important and should be sought. In those circumstances
where a legal marriage is not feasible, communities of faith may need to
consider other ways of publicly affirming and communally supporting a
loving, binding commitment between two people.
4. Why a lifelong commitment of fidelity?
Vows of faithful love are made in marriage. Such fidelity is inspired
by God's faithfulness (Hos. 2:16), and especially Jesus Christ's love for
the Church (Eph.5:25-33). God wills wholehearted, undivided,
unconditional covenantal love for our sexual union. Each partner commits
himself or herself to the other's good, no matter what changes occur.
COMMITMENT: A life-long commitment is crucial to a maturing sexual
relationship. Learning how to love one another takes
time, effort, and patience. If loving intimacy is to grow, each of the
persons involved must be able to count on the permanence of the
relationship, particularly when they feel least loving toward one
another. A relationship that invites us to be vulnerable is risky. A love
that is steadfast and enduring witnesses to the faithful, patient,
healing presence of God in our lives. A permanent commitment provides the
freedom to risk, enjoy, develop, fail, forgive, and be reconciled with
one another.
FIDELITY: The depth and pleasure of a loving relationship can be
realized when two people keep their promise of fidelity. This
promise testifies to life's victory over the many "deaths" that are a
part of any long-term relationship, including hardships, disabilities,
and other setbacks. The embodied love expressed in relating sexually
produces the joy of a shared bond that overcomes the problems that haunt
any relationship. The steadfast love we experience in a faithful
relationship is a reminder of God's infinite love for us in Jesus Christ.
5. The ending of a marriage
DEATH OF SPOUSE: Those of us who lose our spouse through death need
the comfort and support of the community of faith as we
grieve our lost relationship and seek to adjust to the challenges of our
new situation. We need to hear God's word of resurrection, enabling us
to move on to new life and new relationships.
DIVORCE: In our day, a high percentage of marriages end not with the
death of a spouse but with divorce. Divorce results from human
fallenness or sin. It is a serious breach of the community that God
intends in marriage, a final declaration that a marital bond has become
irreparably broken. It usually occurs after a relationship has already
been undermined by thoughts, words, and actions. Theologically, divorces
are never "no-fault" but always reflect human failure.
JESUS ON DIVORCE: Jesus emphasized the permanence of the marital
bond (Mk. 10:2-9; Mt. 19:3-9), which is violated
when one divorces a spouse and marries another. "What God has joined
together, let no one separate"(Mk. 10:9). In this passage, he was
challenging the prevailing assumption of male privilege that made it easy
for a husband to divorce his wife. Jesus declares that a man's easy
divorce of his wife and remarriage is equivalent to adultery (cf. Lk.
16:18). The ending of a marriage became a far more serious matter because
of concern for both persons in the marriage and the sanctity of their
relationship.
This does not imply that a marriage should be maintained at all costs.
Some marriages are abusive and destructive of persons. All marriages fall
short of our expectations and God's intentions. Throughout a marriage,
the ministry of the Church should assist the couple to perceive and
address their shortcomings, and to seek forgiveness and reconciliation.
When continuing a marriage is likely to be more destructive to those
involved than ending it, divorce, which is always tragic, may be the
better option. The primary role of the Church is not that of passing
judgment, but of proclaiming God's intention for the permanence of
marriage and compassionately addressing the suffering we inflict through
our failures to live up to that intention.
ENDING A MARRIAGE: Significant pain and adjustment is likely in
ending a marriage. The union of two people is an
indelible aspect of their common life history, affecting not only them
and their family but the wider community. Marriage becomes an
irrevocable investment of our lives which can never be totally dissolved.
The wisdom behind Jesus' words about the indissolubility of marriage (Mk
10:9) becomes apparent.
Those of us who divorce need to be able to confess our failings and to
hear God's word of forgiveness, enabling us to adjust and move on in our
lives. The community of faith should support men as well as women who
divorce, rather than blame or ostracize.
REMARRIAGE: Those desiring to remarry should do so only after
competent counsel enables them carefully and honestly to
assess the shortcomings in the previous marriage. Through the power of
the Holy Spirit, remarriage can be an opportunity to use the wisdom
gained from the past to create a new relationship of loving commitment
and joy.
D. Responsible Procreation and Parenting
Conceiving, bearing, and raising children can be a significant part of
our Christian vocation. This is especially important in a day when
children too often are unwanted, abandoned, abused, or overlooked.
Because the procreative purpose of sexuality needs to be exercised
responsibly, we encourage the use of contraceptives whenever couples are
not open to the possibility of conceiving children.
Through the reproductive aspect of sexuality, life and meaning are passed
from one generation to another. God's everlasting faithfulness is
promised "throughout your generations" (e.g.,Gen. 17:7; Deut. 7:9; Ps.
119:90: Eph. 3:21). Having children represents our willingness to place
our hope in the future and, despite difficulties and doubts, to pass on
what is true and good. Luther considered parenting to be a highly exalted
calling, where we are God's "representative on earth."[14] It is key in
passing on cultural and religious values, nurturing healthy human beings,
and developing citizens for a just and stable social order. Yet, bearing
and raising children should not become the ultimate in people's lives,
causing them to go to any lengths in order to become parents.
The awesome task of raising children requires a stable, secure
environment of emotional, social, spiritual, and material support and
nurture. This is most likely to be present in an enduring, loving
commitment of marriage. However, not all married couples see this as part
of their calling. In some cases, this positive environment is provided
through other parenting arrangements. Whatever the arrangement, it is
the commitment to the total well being of a child that must have priority
even if a couple's commitment to each other ends. The church should play
an important role in this ongoing support and nurture.
E. Single Adults
The age-span and circumstances of single adults vary widely. Some of us
are involuntarily single, others choose to remain single. Because of the
strong Lutheran focus on marriage, the single life has not received the
positive attention and support it deserves as a temporary or lifelong
situation for many of us. This is compounded by the misleading societal
expectation that everyone will be in a sexual relationship. Single
persons do not necessarily need a sexual partner in order to be complete
or fulfilled.
As a church, we affirm abstinence and celibacy as ways of living out our
vocation as single sexual persons. Abstinence involves refraining from
genital sexual activity with others. A decision to remain celibate is
made as part of a larger vocational commitment, carried out free from the
obligations and responsibilities of marriage and family (1 Cor. 7:32-35).
Energies instead are channelled into activities of love and service to
others.
Celibacy requires a special gift (charism) of God that is not given to
all, and canno be imposed.[15] Those of us who seek to live a celibate
life, but for whom the difficulties in doing so are considerable,
probably do not have the gift of celibacy. At the time of the
Reformation, requiring celibacy among the clergy was considered "unjust
..dangerous to public and private morals ...[and] a burden that has
destroyed so many souls."[16]
Because sexuality is an aspect of who each of us is, neither abstinence
nor celibacy means that we become a-sexual. Our continuing needs for
loving care, physical touch, emotional intimacy, and communal support
must not be overlooked. If we are to commend celibacy or abstinence, we
as a church must be sensitive to these needs.
The church should not close its eyes to the reality that many single
adults are and will be sexually active. While advising self-restraint,
the powerful desire to be in a sexual relationship with another should
not be underestimated. Pastoral realism must be exercised in seeking to
understand rather than ignore the particular spiritual, psychological,
and ethical struggles involved.
Single persons who are tempted to be sexually active are reminded of the
importance of a binding commitment (II.C.3), and encouraged to assess
such factors as the length and depth of the relationship; the degree of
trust, intimacy, and commitment; and the effect on other relationships
and obligations. Serious questions need to be asked as to whether this
is a relationship leading to marriage, and if not, why not.
F. Gay and Lesbian Persons
Those of us who are gay or lesbian Christians, seeking responsibly to
live out our vocation as sexual beings, find ourselves at the center of
a conflict over the morality of homosexual activity. In the church, we
typically have heard much condemnation but little life-giving Gospel
addressed to us as gay and lesbian Christians. Many struggle with
self-hatred resulting from judgments and rejection. Many fear being
ostracized by family, church, employer, colleagues, friends, and
community by revealing their sexual orientation, yet recognize that
consistency between one's private and public identity is part of what
authenticity and truthfulness entail.
Some hear a call to repent of being homosexual, and pray to become
heterosexual. Most experience sexual orientation as a given aspect of
who they are, which is not likely to be changed. Some gay and lesbian
Christians have the gift of celibacy, which is to be affirmed and
supported. Most yearn to love and be loved in an enduring relationship,
though there is little church and societal support to maintain such a
committed relationship.
When those of us who are gay or lesbian entrust family members or friends
with our self-revelation, this disclosure should be respected. Disowning
a relative or friend because of their sexual orientation is morally
unacceptable.
A church called to love the neighbor begins with pastoral concern for
what gay and lesbian persons experience. This is not an abstract issue
but an embodied human reality in our midst. Sexual orientation should
not become the basis for judging a person's overall character. We must
challenge stereotypes that do not fit gay or lesbian Christians who seek
faithfully to live out their baptismal vocation.
III. THE CHURCH'S DELIBERATION REGARDING HOMOSEXUALITY
The moral deliberation of this church[17] on questions of homosexuality
involves careful examination of the witness of Scripture. Scripture,
which is normative in our deliberations, is to be understood in light of
the Gospel as we know it in Jesus Christ. Deliberation also needs to be
informed by the testimony of those among us who are gay or lesbian and
by current understandings of sexual orientation.
A. Homosexuality as a Sexual Orientation
Sexual activity between those of the same sex has been present throughout
history, often overlooked or condemned, sometimes tolerated, occasionally
celebrated. Historically, the focus has been on same-sex activity rather
than on persos who understand themselves to be homosexually-oriented. The
realization that some persons have a consistently homosexual orientation,
in contrast to a heterosexual or bisexual orientation, arose in the 19th
century. This made possible the modern distinction between homosexual
orientation and behavior.[18]
A PATHOLOGY? Nineteenth-century psychiatry viewed homosexuality as
a mental illness. By the 1940's it tended to be viewed
as a personality disorder. Some continue to view and treat those who are
homosexual in this way. The psychological professions as a whole,
however, no longer consider homosexuality to be a pathology in need of
cure or change. This understanding is also confirmed by the healthy,
well-adjusted, productive lives of many individuals who are gay or
lesbian.
NURTURE OR NATURE? How sexual orientation comes about is still
somewhat of a mystery. The debate continues over
whether homosexuality is primarily due to early factors in one's social
environment (nurture) or primarily due to neurobiological, hormonal, or
genetic factors (nature). Recent research increasingly indicates that
nature more than nurture is the basis for a homosexual orientation, but
these studies are not yet conclusive.
However a person's sexual orientation comes about -- whether through
nature, nurture, or a combination -- it seems to be established by early
childhood. It becomes a part of our psychosocial make-up. Whatever
biological, social, or psychological factors may be involved, homosexual
orientation is experienced as an aspect of who a person is rather than
something one chooses to be.
BEYOND SCIENCE Scientific studies can inform but they do not by
themselves answer the ethical questions. The fact of a
homosexual orientation does not necessarily answer the question of what
ought to be, or how it should be lived out. For these ethical questions,
we seek biblical and theological guidance.
B. Specific Biblical Passages
Of the many biblical passages referring to sexuality, only a few
explicitly refer to same-sex activity. The focus is on same-sex acts
rather than on persons who are homosexual in their basic orientation.
Throughout Scripture, heterosexual assumptions clearly are present. It
follows that no passage specifically addresses the question facing the
church today: the morality of a just, loving, committed relationship
between persons of the same sex.
SODOM & GOMORRAH Genesis 19 and the related story in Judges 19
are often cited as a condemnation of homosexual
practice. The uncontrolled lust and violent gang rape of the men of these
cities are clearly abhorrent, but they cannot be equated morally with
homosexual activity in a mutual, committed relationship. When the
prophets refer to this story, they do not associate the sin here with
homosexuality (Isa. 1:10-17; 3:9; Eze. 16:49). The association with
sexual immorality does not appear to have been made until the New
Testament (Jude 7; II Pet. 2:6).
LEVITICAL LAWS In the Holiness Code, prohibitions against a man
lying with a man "as with a woman" (Lev. 18:22; 20:13)
occur as part of a collection of laws dealing with various sexual
relationships and activities. Here, homosexual acts are clearly
forbidden. There are different possible reasons for this prohibition.
Such acts are labelled an abomination, a word often used to condemn
idolatrous practices, such as cultic male prostitution. In this case,
a violation of the First Commandment would have been at stake. This might
explain why this prohibition is part of the Holiness Code. Another
possible reason is that such acts are not procreative, which is why the
prohibition in Leviticus 18:19-23 is grouped with sexual practices that
were prohibited because they wasted male semen. Whatever the reasons for
the prohibition, we must remember that Leviticus contains many laws that
Christians, shaped by the Gospel, long ago ceased to observe. These
particular prohibitions by themselves cannot be definitive of a Christian
moral position.
VICE LISTS In the New Testament, two lists of vices include words
(malakoi and arsenokoitai) that may be related to
homosexual activity (I Cor. 6:9-11; I Tim. 1:10). Their precise meaning
is unclear; they my refer to sexual relationships between men and boys
(pederasty). The list includes what generally were considered to be
immoral and abusive behaviors typical of the Gentiles. The appeal to
avoid such behaviors is made on the basis of our new life in baptism.
Because of questions regarding the specific kind of same-sex behavior to
which the above biblical passages refer, the social context and meaning
of the texts, and the role of laws in the Christian life, it is
inappropriate to use these passages by themselves as the basis for
opposing all committed, just, loving homosexual relationships today.
C. Romans 1:26-27
Romans 1:26-27 is the most significant single biblical reference to
same-sex activity. Like all biblical texts, it must be interpreted in its
literary, historical, and theological context. Even though interpreters
might agree on what Paul was saying in this text, that does not in itself
determine its significance for the ethical questions we face today.
PAUL'S MAIN POINT Paul's over-all argument in Romans 1:18-3:20 is
that all have sinned and are in need of salvation
as a gift of God. The major topic of the passage is not homosexuality but
God and the general human predicament. In 1:18-32 the apostle focuses on
the primary sin of the Gentiles: their refusal to acknowledge God as God.
He links this idolatry with sexual immorality, specifically in 1:26-27
with homosexual activity between men as well as between women (the only
reference in the Bible to female-female sexual acts). The "degrading
passions" expressed through this activity are asserted to be a direct
consequence of the root sin of idolatry.
UNNATURAL? Some interpreters claim that this passage settles
the case against any acceptance of loving, just,
committed sexual relationships between two persons of the same sex.
"Exchanging natural intercourse for unnatural" means that all same-sex
acts are contrary to God's design for the created order. For these
interpreters, even if Paul knew what we know today about homosexual
orientation, he still would have judged it to be a result of human
fallenness, and thus a distortion of God's intent.
Other interpreters warn against too quickly assuming this meaning of
"unnatural" in the text. Although Paul uses language about the Creator
and creation, he makes no direct appeal to Genesis 1-3. Rather, he refers
to same-sex activity in ways similar to Hellenistic-Jewish literature of
his day (e.g., Wisdom of Solomon, 13-15), which presupposed that same-sex
feelings and practices were a matter of one's choosing rather than
consistent with an orientation. The possibility of loving, committed
same-sex relationships was not considered. Instead, practices of
"unbridled lust" are implied. Paul was drawing upon a common moral
position and revulsion of his day, familiar to his audience, to emphasize
his main theological point. His contemporaries judged these activities
to be unnatural because they were contrary to the way human beings
procreate, and because they diminished the superior status that was
thought to belong by nature to the male. According to this
interpretation, Paul does not develop a creation theology rooted in
Genesis 1-3, in this passage or elsewhere in his letters, when he refers
to what is natural or unnatural.[19]
FACING A DIFFERENT SITUATION In Romans 1:18ff. Paul clearly
asserts that homosexual activity is a
symptom of the idolatry of unbelievers. He viewed these practices as a
pagan problem outside the faith community. He was not addressing the
theological and ethical dilemma facing the church today, namely, the
struggle of Christians of a homosexual orientation who seek to live out
their baptismal vocation as faithful, responsible members of the Church.
Paul links idolatry and homosexual activity. In light of our present
knowledge of sexual orientation, however, it is inappropriate to conclude
that all homosexual feelings and actions result from idolatry. For gay
and lesbian Christians today, the central theological issue is not
unbelief but freedom to live out the love they know through Jesus Christ.
Moreover, today we know homosexual activity is engaged in and experienced
as natural by thse whose homosexual orientation goes to the core of who
they are. Given this understanding, it would not be consistent for Paul
to assert that gay or lesbian persons are fallen or distorted at the core
of their being in a way fundamentally different from other persons. This
would contradict his overarching theological point that "there is no
distinction, since all sin and fall short of God's glory" (Rom.
3:22b-23), and that all people are redeemable because of God's action in
Jesus Christ (Rom. 3:21-26).
D. Love of Neighbor: Three Responses
Questions remain as to the meaning and applicability of the above
biblical texts. None of these passages speaks directly either of
involuntary sexual orientation or of loving, just, committed sexual
relationships between persons of homosexual orientation. The focus of
these texts is on external acts, which are seen as expressive of sinful
lust, sexual exploitation, or idolatry rather than of a loving
relationship. Therefore, these texts alone are not adequate for
addressing the ethical questions we face today.
It is essential that we also consider other biblical texts and themes
that, while not speaking directly of same-sex activity, provide profound
moral guidance governing all interpersonal relationships of Christians.
For example, further on in the letter to the Romans the apostle Paul
writes:
Owe no one anything, except to love one another; for the one
who loves another has fulfilled the law. The commandments,
_You shall not commit adultery; You shall not murder; You
shall not steal' You shall not covet'; and any other
commandment, are summed up in this word, _Love you neighbor
as yourself.' Love does no wrong to a neighbor; therefore,
love is the fulfilling of the law (Rom. 13:8-10).
This love which "does no wrong to a neighbor" and fulfills all the
commandments is pivotal for evaluating homosexual activity. Through Jesus
Christ, the heart of the Law is revealed as love of God and love of
neighbor. Gay and lesbian persons are indeed among the neighbors we are
called by Christ to love. But what that love entails, and the
implications for church policy, evoke different responses among us.
Among members of our church, three responses are common:
RESPONSE 1: To love our neighbor who is homosexual means to love
the sinner but to hate the sin. The church should be
loving and accepting of persons who are homosexual, welcoming them as
members, but clearly oppose their being sexually active. All such
activity is contrary to God's Law. Negative moral judgments should be
upheld and homosexual persons expected to abstain from sexual activity.
Repentance should be expected from those who do not abstain, trusting
that out of divine grace God will forgive them, as God does all repentant
sinners.
Those who hold this position tend to view homosexuality as a disease or
a serious distortion resulting from the Fall. Because of this disease
or distortion, such persons cannot responsibly live out their Christian
freedom through sexual activity, even in a committed relationship. Some
believe that homosexual persons can be changed in their sexual
orientation, so that the loving response is to encourage and help them
to change. Others believe that a homosexual orientation is basically
given, that change is unlikely, and that lifelong abstinence is the only
moral option.
RESPONSE 2: To love our neighbor means to be compassionate toward
gay and lesbian persons and understanding of the dilemma
facing those who do not have the gift of celibacy. It is unloving to
insist upon lifelong abstinence for all persons whose homosexual
orientation is an integrated aspect of who they are. To tell them they
will never be able o live out who they are as sexual beings is cruel, not
loving. Thus, the loving response is to tolerate, perhaps even support
mutually loving, committed gay and lesbian relationships.
Those who hold this position tend to view homosexuality as an
imperfection or example of brokenness in God's creation. Although
homosexuality may not reflect what God intends for our sexuality, in an
imperfect world we must respond realistically to the situations in which
people find themselves and promote what will be less harmful to
individuals and communities. It is more in keeping with God's intentions
to live out one's homosexuality in a loving, committed relationship than
through loneliness or casual sexual activity. This is somewhat analogous
to how remarriage following divorce is viewed today: as a necessary
accommodation in a broken world.
RESPONSE 3: To love our neighbor means open affirmation of gay
and lesbian persons and their mutually loving, just,
committed relationships of fidelity. Such relationships are the context
for sexual activity that can be expressive of love for one another.
Prohibiting this expression of love is incompatible with the love of God
we know through Jesus Christ, who challenged religious rules that
hindered love for the neighbor. God's redemptive and sanctifying activity
empowers gay and lesbian Christians to live lives of responsible freedom,
including through faithful, committed sexual relationships. It is
untenable to maintain that those who are gay or lesbian should have to
live lives of secrecy, deception, or loneliness, alienated from self,
others, and God.
Those holding this position tend to view homosexuality as another
expression of what God has created. Homosexuality should be lived out
with ethical qualities, boundaries, and structures consistent with those
that apply to heterosexual persons. The church should move toward a
practice of blessing committed same-sex unions.
E. Toward a Response Consistent With Who We Are as a Church
Each of these responses is based on recognized interpretations of
Scripture, but they differ over which texts are most relevant and how
these should be understood and applied. Each claims to affirm God's love
for and the Church's welcome of lesbian and gay persons, however, the
implications of that love and welcome are viewed quite differently. Each
opposes sexual activity that is removed from a loving, committed
relationship, but they differ regarding their acceptance of gay and
lesbian relationships. Presently, all three responses are supported
biblically and theologically by members of our church.
Response 1 needs to be questioned on biblical and theological grounds,
indeed, challenged because of its harmful effect on gay and lesbian
people and their families. Responses 2 and 3 are strongly supported by
responsible biblical interpretation within a Christ-centered Lutheran
theological framework, as articulated in section I. At this crucial time
in our church, we need to engage in careful and continuing deliberation
regarding the biblical-theological bases and the ethical and ecclesial
implications of all three responses. Because of the differences present
in our church, we are challenged to listen respectfully to the witness
of those whose perspectives differ from our own.
We encourage consideration of questions such as: Are biblical texts that
oppose loveless, lustful, exploitative sexual activity properly used to
oppose all homosexual expression in committed, faithful relationships?
Should gay and lesbian couples be welcomed into the church, as the church
now welcomes remarried divorced persons? Should homoexual relationships
be guided by the same or different ethics than apply to heterosexual
relationships? Is it possible that the blessing of God rests upon
same-sex couples in committed relationships? Under what conditions, if
any, should the church consider blessing a loving, committed gay or
lesbian union?
Love for our neighbors who are gay or lesbian means taking into account
the effect of our attitudes, stances, and actions on them. Love is not
condescending or fearful of others, but seeks to build up those who are
our brothers and sisters in Christ. Love for our neighbors also means
taking into account the effect of our attitudes, stances, and actions on
those whose perspectives differ from our own. Those who believe that
committed same-sex relationships may be blessed by God should be mindful
of the effect of their witness on those who believe that all homosexual
activity is sin. Those who believe that all homosexual activity is sin
should be mindful of the effect of their witness on those who believe
that responsible Christian freedom can be lived out in a committed
same-sex relationship.
As Lutheran Christians we are able to face and deliberate difficult
questions. As we do so, we need to ask: What is evangelically most
faithful to the revelation of God as we know it through the life, death,
and resurrection of Jesus Christ? What will best serve the proclamation,
witness, and mission of the Church in our society today? We are reminded
that we stand within a tradition in which ethical stances are to serve
the mission of the Church, and especially the communication of the Gospel
through Word and Sacraments. The Gospel message of freedom allows us to
change positions we have held in the past when such change enhances the
ministry of the Word of God, as part of the ongoing reformation of the
Church.
We trust in the power of the Holy Spirit to guide and unite us in Christ
as we continue to deliberate on those questions and issues of
homosexuality on which we are presently divided. We pray for the grace
to avoid unfair judgment of those with whom we differ, the patience to
listen to those with whom we disagree, and the love to reach out to those
from whom we are divided. God grant us the courage and the strength!
IV. STANDING AGAINST SIN
In Baptism we are called to renounce those ways in which the power of sin
enslaves us. In the case of sexuality, this means renouncing whatever
violates, harms, or demeans persons and relationships. As the baptized
body of Christ we oppose:
A. Practices that Violate or Occur Apart from a Committed Relationship
1. Adultery and infidelity
In adultery, one abandons the sacred commitment made to a spouse and
becomes sexually intimate with another person. It is a serious sin.
Adultery breaks the trust or fidelity between the committed partners,
disrupts the bonds that sexuality creates, and violates the vulnerability
of the partner. When it is secretive, it introduces deceitfulness, lying,
and hypocrisy into the heart of the committed relationship. Only
repentance, forgiveness, reconciliation, honest struggle of the partners,
and the power of the Holy Spirit can heal such wounds.
2. Promiscuity
Casual sexual encounters are neither healthy nor consistent with our
identity as Christians (I Cor. 6:12-20). Promiscuity is wrong because it
neither proceeds from nor contributes to the respect, intimacy, and care
for the other person that are characteristic of a committed relationship.
Approaching sexual activity as a matter of "scoring," of being popular,
or of superficial gratification of sexual desire is morally unacceptable.
B. Practices that Abuse or Violate the Integrity of a Person
1. Sexual abuse
In sexual abuse, sexuality is used as a means of exercising dominating
control over anotherperson. All forms of sexual abuse are wrong, whether
heterosexual or homosexual, whether by a spouse, family member, person
in authority, date, acquaintance, or stranger. Sexual abuse violates the
integrity of a person and stands in stark contrast to the mutual delight
and cherishing God intends for us as sexual beings.
Sexual activity that is not consensual is always wrong. Violence,
coercion, threats, intimidation, manipulation, lies, deceit, blackmail,
and guilt are all inappropriate responses to "no." Understandings of
female and male sexuality must be confronted when they contribute to or
serve as an excuse for tolerating abusive patterns rather than promoting
honest, healthy, mutual relationships.
Abuse is primarily an issue of power. Most victims are vulnerable because
of their age, status, and emotional or physical condition. Gender
stereotypes and attempts to control another sexually are contrary to the
created equality of males and females, and must be challenged. The
stereotype that men are to initiate and women are to restrain sexual
contact has created strains and misunderstandings that contribute to
abusive sexual behavior.
In the sexual abuse of children (including incest), and in the sexual
exploitation of clients or parishioners by professionals, the person of
greater age or status influences or subtly manipulates one who is younger
or vulnerable to engage in sexual acts that are fundamentally non-mutual
because of the difference in power between them. Trust is severely
betrayed.
Sexual harassment is another way sexuality is used as a tool of power or
control. Harassing words or behavior interfere with wholesome interaction
and create an offensive, hostile, or intimidating environment in which
to work, learn, or worship.
Sexual abuse often is accompanied by physical, emotional, and spiritual
abuse. Physical, emotional, and spiritual trauma can be severe and last
a lifetime. Fear, hurt, distrust, shame, confusion, anger, intimidation,
self-blame, and wounds to self-esteem are common. Abuse results from and
can lead to other serious problems, including the perpetuation of abuse.
Those who abuse others harm themselves and the rest of the community.
2. Spreading sexually-transmitted disease
Sexual practices that result in physical harm to persons are wrong and
must be countered. Such harmful practices include irresponsible sexual
intercourse that exposes sexual partners to sexually-transmitted
diseases, including the fatal HIV/AIDS virus, and damaging, often
incurable diseases such as chlamydia, genital herpes, trichomoniasis,
gonorrhea, and syphilis. Education regarding responsible sexual behavior,
monogamy and abstinence, and preventive practices such as the use of
condoms are moral imperatives. Rather than embarrassment and judgment,
compassionate and just care should be the response to those who have
contracted these diseases.
3. Discriminatory behavior toward others due to their sexuality
Created in God's image (Gen. 1:27), all persons deserve human respect and
justice. We support laws in society that are intended to protect persons
from undue attack, and to foster just conditions under which life might
flourish. Living in light of God's compassionate justice, we are called
to challenge whatever dehumanizes people. We stand firmly against
discriminatory attitudes, practices, or policies directed toward persons
on the basis of their gender or sexual orientation. All forms of verbal
or physical harassment, including gay-bashing, are wrong and must be
strongly countered. Biblical texts should never be used as a weapon or
rationalization for such acts.
C. Practices that Demean or Exploit Sexuality
1. Prostitution
Our sexual selves are a priceless gift of God to be cherished and
enjoyed. Prostitution is wrong because it involves casual, non-relational
sexual activity, frequently of a demeaning or exploitative nature.
Individuals often ll their bodies out of economic desperation. Much of
the profit is reaped by those who arrange such transactions.
Prostitution typically arises from and contributes to a cycle of personal
and social problems.
Especially disturbing on the global scene is the upsurge of prostitution
involving young girls and boys who are viewed as economic assets to be
sexually exploited. The rise of organized international "sex tours" has
compounded this problem. The physical and psychological suffering of such
children for the sake of economic gain is intolerable. We deplore the
subtle and blatant means by which sexuality is used for economic gain.
2. Pornography
In recent years there has been an alarming increase in the kinds,
content, and economics of pornography. A central moral problem with
pornography is its violent, degrading depiction of sexuality. It asserts
that sexual pleasure comes from demeaning, exploiting, and breaking down
the resistance of another person. It treats human persons as objects.
Portrayals of sexual encounters that demean and humiliate women,
children, or men, undermine human dignity, or promote hatred or violence
are always wrong and must be challenged. Those who pose for such
material, those who view it, and the general public become victims of
such pornography.[20] Positive acceptance of oneself as a sexual being,
and promotion of healthy attitudes toward sexuality are crucial in
countering the lures of pornography.
3. The depiction of sexuality in advertising, media, and culture
Much of the public media today is permeated with explicit sexual
references and behavior that emphasize immediate sexual gratification
without lasting commitment. Damaging stereotypes of female and male
sexuality are also perpetuated. We must challenge such emphases and
stereotypes.
Cynical manipulation of people's sexuality for commercial gain is wrong.
The commercialization of sexuality, especially through advertising, is
pervasive because "sex sells." Popularity or social acceptance is
promised to those who buy products that are made more attractive by their
sexual allure. Sexuality becomes captive to the interests of money,
power, and social status. Sexuality becomes for many the means of
proving one's worth or adequacy, especially in the face of demeaning
social forces.
Our society's stress on individualism, autonomy, and self-fulfillment
influences many to enter relationships solely on the basis of "what's in
it for me." The sexual partner becomes an instrument one uses primarily
for the sake of sexual self-gratification. One easily walks away from a
relationship when it is no longer personally fulfilling.
The spiritual problem is that we can make individualistic
self-fulfillment a highest good. We can become obsessed with what we do
or don't do sexually. This continually breeds anxiety and disappointment
because "it's never good enough." Seeking personal justification by what
we do sexually goes against the heart of the faith we confess. As a
counter-cultural voice in our society, we proclaim that in all areas of
life we are justified not by what we do or make of ourselves, but by
grace through faith in Jesus Christ.
V. THE CHURCH'S WITNESS IN SOCIETY
On the basis of the preceding theological and ethical convictions, we
commit ourselves as a church to witness to the love and justice God
intends through our life together and our advocacy in the wider society.
A. As a Community of Respect, Guidance, Education, Support, and Healing
As a church, we seek to be a community where respect for the integrity
and dignity of all persons is nurtured, encouraged, and expected. This
includes respect for all people of differing sexual identities and
orientations. We welcome all into the church as Christ does (Rom. 15:7).
We intentionally seek to become a safe place of honesty and trust where
people ned not hide who they are and the challenges they face sexually.
We are a community that offers guidance to people as they live out their
sexuality in a variety of situations. Sexual behavior is a communal and
not a merely private concern. The guidance we offer is intended to be
persuasive, not binding or controlling of the conscience, because we
recognize the Christian freedom to decide and act responsibly.
We commit ourselves to provide ongoing sexuality education in our
congregations, from young children to the elderly, grounded in central
values of the Christian faith and informed by contemporary knowledge of
sexuality. This includes education for building and sustaining a
committed sexual relationship, as well as education to counter fear of
those of different sexual identities and orientations.
We will support through prayer and competent counsel those who struggle
with their sexual identity, those who seek to sustain committed sexual
relationships, those who contend with a variety of sexual problems, and
those who face the painful realities of sexual abuse. We encourage
theological reflection and incorporation of these concerns in the worship
life of congregations.
We will foster a safe climate in which people are able to disclose their
experiences of sexual abuse, in order to begin the process of healing.
Healing survivors of abuse and preventing further abuse are important
ministries of this church. Effective programs are needed to bring new
life to both victims and perpetrators of abuse. Attention must be given
to how biblical passages and theological themes have been misused in ways
that legitimate such abuse. We will also address the mistrust created
and the wounds inflicted by church leaders who have used their sexuality
in abusive or inappropriate ways.[21]
We encourage education that will enable all rostered leaders in this
church to have basic competencies for recognizing and pastorally
addressing current sexual problems and issues. Ordained and lay leaders
must have a healthy sense of themselves as sexual beings and maintain
appropriate sexual boundaries in their ministries.
B. Fostering Justice and Human Rights in Society
Working for justice and human rights in the wider society is part of the
Church's calling. As a church we will advocate for legislation and
policies that seek to prevent and heal the abuse, harm, and violation of
people, especially through:
= strong and fair policies opposing sexual abuse and harassment;
= programs to educate the public and to heal both victims and
perpetrators of abuse;
= education and research to prevent and cure sexually-transmitted
diseases, and to provide adequate care for those afflicted;
= strong opposition to any forms of verbal or psychological
harassment, or physical assault of persons because of their gender
or sexual orientation; and
= measures to protect the civil rights of all persons regardless of
their sexual orientation, and to prohibit discrimination in housing,
employment, public services and accommodations.
As a church we will advocate for legislation and policies that do not
discourage but support committed relationships of marriage, especially
by seeking change in pension, social security, welfare, other benefit
programs, and tax codes that financially penalize those who marry.
We support efforts to provide quality sexuality education in the schools,
and encourage an emphasis on building mutual, committed relationships.
We recognize the need for contraceptives to be available for the sake of
responsible procreation. Whenever sexual intercourse occurs apart from
the intent to concive, the use of contraceptives is the responsibility
of both the man and the woman.[22]
We encourage those who oppose and organize against the violent, degrading
depiction of sexuality in pornography. Both the freedom of expression
and the need to protect citizens from violation of their right to
respect, integrity, and safety should be considered.
We support those who protest and organize against promiscuous expressions
and commercialization of sexuality in advertising and media images. We
encourage the media to depict and promote non-exploitative, mutual,
committed expressions of sexuality.
In this country and throughout the world, this church will speak out and
work to stem practices that sexually exploit and abuse any persons --
especially those who are young -- for the sake of economic gain. The
desperate economic conditions that cause individuals and families to
resort to prostitution must also be redressed.
IN CONCLUSION Who we are as people created, redeemed, and sanctified
by God makes a significant difference in how we live as
sexual beings, in our life together as a community of
faith, and in our witness in the world.
ENDNOTES
1 From the ELCA social statement, "The Church in Society: A Lutheran
Perspective" (1991) (code 69-2102). These and other ELCA, ALC, and
LCA documents cited are available from the ELCA Distribution
Service, P.O. Box 1209, Minneapolis, MN 55440 (800/328-4648).
2 "Social Statements in the Evangelical Lutheran Church in America"
(1989) (code 67-1197).
3 "Formula of Concord," =The Book of Concord= (hereafter, "=BC="),
transl. and ed. by Theodore G. Tappert (Philadelphia: Fortress
Press, 1959); 464:1-2; 465:7.
4 ELCA Constitution 2:2.02.c
5 Ibid., 2:2.0.a; 3:3.01.
6 "Augsburg Confession," Articles 4-7, =BC=, 30-32.
7 "Large Catechism," =BC=, 418:58.
8 Luther's explanation of the First Commandment in "The Small
Catechism," =BC=, 342:2.
9 =Lutheran Book of Worship= (Minneapolis: Augsburg, and Philadelphia:
Board of Publication, 1978), 125.
10 "The Church in Society: A Lutheran Perspective" (1991).
11 "Augsburg Confession," Article 27, =BC=, 70ff.
12 LCA Social Statement, "Sex, Marriage, and Family" (1970) (code
67-1130)
13 Explanation of the Sixth Commandment in "The Large Catechism,"
=BC=, 393.
14 "The Large Catechism," =BC=, 382.
15 1 Cor. 7:7-9; "Apology of the Augsburg Confession," =BC=, 242:19ff.
16 Ibid., 246:51.
17 For a fuller discussion of what is included in this deliberation,
see "The Church in Society: A Lutheran Perspective," pp. 5-6.
18 For example, in the ALC statement, "Human Sexuality and Sexual
Behavior" (code 67-1114), p. 8.
19 The main example is 1 Cor. 11:2-16 where an appeal to "nature
itself" is apparently an appeal to social custom (see especially
11:13-15).
20 For further discussion see "Pornography," a statement of The
American Lutheran Church (1974), as well as an updated analysis,
"Pornography" (1985) (code 67-1147)/
21 For more theological perspectives and specific strategies for
dealing with situations of clergy sexual abuse, see "An ELCA
Strategy for Responding to the Sexual Abuse in the Church" (1992)
(code 69-3584).
22 From the ELCA social statement, "Abortion" (1991) (code 69-0062).
SOME GUIDELINES FOR DISCUSSING THIS FIRST DRAFT
It would be most helpful if discussion leaders are persons able to deal
with the biblical, theological, and ethical aspects of this statement,
as well as with people's strong feelings and convictions related to
sexuality. Consider co-leaders of different genders and ages who have
different areas of expertise.
Each participant should have a copy of the statement to read ahead of
time (make your own copies or order from the ELCA Distribution Service).
Participants should read the entire statement, not only select portions.
It is strongly recommended that the video, "Lutherans Reflect on Human
Sexuality," be used as a means of setting a context for these
discussions. (To secure a copy, see introductory note.)
The purpose of the discussion is to gain greater understanding and
insight as to how central understandings of our faith relate to questions
of sexuality, through a process of deliberation guided by the Holy
Spirit. The purpose is not to see what positions will "win."
Establish ground rules that include careful reading of what the text is
saying, and respectful listening to the experiences and perspectives of
one another, without making premature judgments. Be open to the strong
emotions and differences that are likely to be present, and encourage
people to express themselves in ways that build community. Invite
participants to describe what they are feeling at the conclusion of each
session.
A minimum of four sessions will be needed to discuss the statement draft.
Setting aside eight sessions would be preferable. Below are some key
questions for initiating discussion of the sections of the statement
draft:
I. View the first half of the video and briefly discuss reactions to
it. Highlight the particular theological themes in Section I of the
statement. What is familiar about these themes? What is new to
you? What is distinctive about how we as Lutheran Christians
approach matters of sexuality?
II. Discuss the different situations in which people seek to live out
their vocation as sexual beings, and the particular dilemmas and
challenges involved:
a) in knowing ourselves as sexual beings
b) as teenagers
c) in marriage
d) as parents
e) as single adults
f) as gay and lesbian persons.
III. View the second half of the video and identity what you heard that
is especially important for discussing homosexuality. Ask
participants to share how (a) their understandings of Scripture and
(b) their own experiences and values affect their views on
homosexuality. What should be the response of the church, and on
what basis?
IV. What should be the stance of the church on the issues raised in
sections IV and V? How is your congregation involved already? How
could it be?
RESPONDING TO THE DRAFT
Your name:
Address:
City/State/Zip
Congregation:
(Please include town and state of congregation)
1. What do you most appreciate?
2. With what do you most disagree, and on what basis?
3. What for you is most important about what the ELCA should say about
human sexuality?
4. What constructive suggestions do you have for the further revision
of this statement?
The deadline for receiving responses is =June 30, 1994.=
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