Sep 30, 2009 3:52 PM GMT
Peter J. Gomes Professor of Christian Morals, Harvard University;Minister, American Baptist Church
Opposition to gays’ civil rights has become one of the most visible symbols of American civic conflict this year (1992), and religion has become the weapon of choice. The army of the discontented, eager for clear villains and simple solutions and ready for a crusade in which political self-interest and social anxiety can be cloaked in morality, has found hatred of homosexuality to be the last respectable prejudice of the century. Ballot initiatives in Oregon and Maine would deny homosexuals the protection of civil rights laws. The Pentagon has steadfastly refused to allow gays into the armed forces. Vice President Dan Quayle is crusading for “traditional family values.” And Pat Buchanan, who is scheduled to speak at the Republican National Convention this evening, regards homosexuality as a litmus test of moral purity.Nothing has illuminated this crusade more effectively than a work of fiction, “The Drowning of Stephen Jones,” by Bette Greene. Preparing for her novel, Ms. Greene interviewed more than 400 young men incarcerated for gay-bashing, and scrutinized their case studies. In an interview published in The Boston Globe this spring, she said she found that the gay-bashers generally saw nothing wrong in what they did, and, more often than not, said their religious leaders and traditions sanctioned their behavior. One convicted teen-age gay-basher told her that the pastor of his church had said, “Homosexuals represent the devil. Satan,” and that the Rev. Jerry Falwell had echoed that charge. Christians opposed to political and social equality for homosexuals nearly always appeal to the moral injunctions of the Bible, claiming that Scripture, is very clear on the matter and citing verses that support their opinion. They accuse others of perverting end distorting texts contrary to their “clear” meaning. They do not, however, necessarily see quite as clear a meaning to biblical passages on economic conduct, the burdens of wealth and the sin of greed. Nine biblical citations are customarily invoked as relating to homosexuality. Four (Deuteronomy 23:17, 1 Kings 14:24, I Kings 22:46 and II Kings 23:7) simply forbid prostitution by men and women. Two others (Leviticus 18:19-23 and Leviticus 20:10-16) are part of what biblical scholars call the Holiness Code. The code explicitly bans homosexual acts. But it also prohibits eating raw meat, planting two different kinds of seed in the same field and wearing garments with two different kinds of yarn. Tattoos, adultery and sexual intercourse during a woman’s menstrual period are similarly outlawed. There is no mention of homosexuality in the four Gospels of the New Testament. The moral teachings of Jesus are not concerned with the subject. Three references from St. Paul are frequently cited (Romans 1:26-2:1, 1 Corinthians 6:9-11 and I Timothy 1:10). But St. Paul was concerned with homosexuality only because in Greco-Roman culture it represented a secular sensuality that was contrary to his Jewish- Christian spiritual idealism. He was against lust and sensuality in anyone, including heterosexuals. To say that homosexuality is bad because homosexuals are tempted to do morally doubtful things is to say that heterosexuality is bad because heterosexuals are likewise tempted. For St. Paul, anyone who puts his or her interest ahead of God’s is condemned, a verdict that falls equally upon everyone.
And lest we forget Sodom and Gomorrah, recall that the story is not about sexual perversion and homosexual practice. It is about inhospitality, according to Luke 10:10-13, and failure to care for the poor, according to Ezekiel 16:19·50: “Behold, this was the iniquity of thy sister Sodom, pride, fullness of bread and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.” To suggest that Sodom and Gomorrah is about homosexual sex is an analysts of about as much worth as suggesting that the story of Jonah and the whale is a treatise on fishing. Part of the problem is a question of interpretation. Fundamentalists and literalists, the storm troopers of the religious right, are terrified that Scripture, wrongly interpreted, may separate them from their values. That fear stems from their own recognition that their “values” are not derived from Scripture, as they publicly claim. Indeed, it is through the lens of their own prejudices and personal values that they “read” Scripture and cloak their own views in its authority. We all interpret Scripture: Make no mistake. And no one truly is a literalist, despite the pious temptation. The questions are, By what principle of interpretation do we proceed, and by what means do we reconcile “what it meant then” to what it means now?” These matters are far too important to be left to scholars and seminarians alone. Our ability to judge ourselves and others