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A Defense of Homosexuality?

[COMMENT:  Dear Reader, can you give truthful and graceful responses to the piece below?  The comment at the top is from the person who sent the email.  Note, this is from the "Institute for Progressive Christianity".  Progressing toward what?     E. Fox]
 

How can one man sticking his penis into another man's feces be considered a
"moral good"?   [See Evidence and Strategy.]


http://instituteforprogressivechristianity.org/joomla/index.php?option=com_c
ontent&task=view&id=37&Itemid=36

Link to paper (53-page Microsoft Word document):
http://www.crossleft.org/files/theKingdomofGodandthewitnessofgaymarriage(pos
tedMarch3)-1.doc 

The Institute for Progressive Christianity

Written by Otis Gaddis III      25 January 2007

Re: The Kingdom of God and the Witness of Gay Marriage: An Analysis

The paper examines the integration of gay marriage as a moral good into
Christian theology. It demonstrates that this integration illuminates
and clarifies our understanding of God's plan of creative transformation
of the world and humanity into the Kingdom of God, the utopian end of
all things. This integration offers an interpretation of gay marriage as
an almost iconic window into God's Kingdom reality. The paper discusses
the impact of gay marriage one five areas of Christian theology:
1)  gender equality; 2) the meaning of Christian marriage;
3) the theological significance of adoption; 4) the spiritual nature of sex;
and 5) the destiny of the Church in its relationship to Christ.

Summary of outline:

1. Gay marriages demonstrate the possibility and desirability of gender
equality in any marriage by modeling a relationship where the parties to
the marriage do not distribute roles and responsibilities based on
gender. This modeling supports the positive transformation of the curse
of gender conflict, and subsequent patriarchal domination pronounced at
the Fall from Paradise into gender egalitarianism .

2. Gay marriage's ascendancy and resilience in society participates in a
fundamental shift of the culture's understanding of marriage. That is,
marriage is being transformed from a utilitarian arraignment grounded in
the idea that women are sexual property to an egalitarian life journey
with a partner who one chooses to develop and share mutual love,
affection, respect, and support.

3. Gay marriages with children model an ethic of adoption that resonates
theologically with biblical understandings of how humanity will be
invited into the communal life of the Trinity.

4. Because of the absence of a biological reproductive potential in gay
sexuality, gay marriages more easily reveal to the couple and the
outside observer of gay marriages the connection between the positive
practice of our sexuality and our spiritual development and empowerment.

5. The integration of gay marriage into the biblical allegory of
marriage as a reflection of the Church's relationship with Christ
clarifies and enriches that allegory by assuring that it is an
egalitarian relationship. Assuring Christian marriage's egalitarian
nature, by taking seriously gay marriage's inclusion in the concept of
Christian marriage, increases the coherence of biblical interpretation
by creating unity between the Scripture's teaching of God's desire and
intention to raise the Church into a relationship of social equality and
the Scripture's metaphor of marriage as a model of our relationship with
God.

This integration produces and promotes the following practical spiritual
goods:

a. Prayer: An improved understanding of the significance of God's desire
for a personal relationship with people, including the character and
nature of that relationship where God listens to our prayers not as a
master listening to the pleas of a servant but a lover listening to the
beloved.

b. Evangelism: Coming out as a model for the courage to disclose one's
authentically held spirituality

[Question:  What would happen if the writer of this piece were required to defend homosexual behavior, specifically and in detail?] 

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