Human sexuality and the Bible

The recent Israel Folau controversy has highlighted various issues: freedom of expression in modern society, the place of religion in Australian society, the ethics of professionalism … and questions of biblical interpretation.

For people within the Uniting Church, the Basis of Union provides a foundation for careful and prayerful thinking about scripture. The Basis affirms that the witness of scripture is to be understood through the work undertaken by scholarly interpreters, by insights that have arisen in scientific and medical investigation, by understandings that have developed in society, as we better understand how human beings operate and how they function. All of these are important matters to consider when we think about human sexuality.

A number of passages are regularly cited in relation to matters of human sexuality, and particularly homosexuality. We need to think about those sections of scripture in the light of this way of approaching the biblical texts.

Elizabeth and I have written a brief discussion of the texts most often cited when “homosexuality” is debated by Christian people–especially conservative Christian people. It is an expansion of our earlier blog post (noted below).

A longer discussion of these issues is now posted on the Uniting Network website (see http://www.unitingnetworkaustralia.org.au/wp-content/uploads/2019/06/02-Human-Sexuality-in-Biblical-Perspectives.pdf) as part of a collection of resources for Open and Affirming Churches (see http://www.unitingnetworkaustralia.org.au/open-and-affirming-project/)

LGBTIQ+ people often refer to these passages as the “clobber passages”, since they are regularly (mis)used to “clobber” people who identify as LGBTIQ or other related designations.

These texts were originally written either in Hebrew or in Greek, so there are questions about how particular words should be translated, whether there are exact equivalences in English, and so on. Many translations use the word “homosexual” where the original language actually requires more nuance in translation.

A second factor is that we need to reflect on the cultural customs of the societies within which the Bible came to be written. It is important to consider how these cultural customs have shaped the way in which the words were written. “Homosexuality” is a modern concept, which was not known to the writers of the biblical texts in the way that we understand it.

Scripture does not include anything relating to the loving, committed, lifelong relationship of two people of the same gender. So we need to take care when we use these “clobber passages” in our discussions. None of them should actually be used to criticise LGBTIQ+ people.

Alongside these passages, there are many sections of scripture which provide a more positive outlook on human sexuality. So we have offered a short reflection on a number of the key affirming and inclusive verses.

Our discussion of these passages can be read at

http://www.unitingnetworkaustralia.org.au/wp-content/uploads/2019/06/02-Human-Sexuality-in-Biblical-Perspectives.pdf

Geoff Thompson has a careful consideration of the cluster of issues in the Israel Folau scenario at https://theconversation.com/amp/why-christians-disagree-over-the-israel-folau-saga-118773

See also

https://johntsquires.com/2018/07/30/marrying-same-gender-people-a-biblical-rationale/

https://johntsquires.com/2019/01/13/affirmations-we-can-make-together/

https://johntsquires.com/2019/05/26/once-again-affirming-our-diversity-celebrating-joyous-marriages/

https://johntsquires.com/2019/01/15/when-you-suffer-the-whole-body-of-christ-suffers/

https://johntsquires.com/2018/10/26/marriage-of-same-gender-people-a-gift-to-the-whole-church/

https://johntsquires.com/2018/09/19/discernment/

https://johntsquires.com/2018/07/31/abundant-grace-liberating-hope/

Friendship in the presence of difference: a Gospel call in a world of intolerance and hatred

 

In recent weeks, we have seen Muslims murdered as they gather for Friday prayers; Jews murdered as they meet for Sabbath prayers; and Christians murdered as they congregate for Easter worship. These tragic events point to the intolerance, even hatred, held by individuals who identify with a faith “other” than the one where people have been killed. They indicate that, even in this contemporary world where we recognise that there are people of different ethnicities, nationalities, and religions, this intolerance and hatred remains strong and incessant.

The Uniting Church has been advocating for some decades, now, that as we live in a multicultural society, we need to recognise and engage constructively with people of other faiths. There are some keynote resources that deserve our attention and ongoing reflection.

The Ninth Assembly (2000) adopted a statement prepared by the Doctrine Working Group, entitled Living with the Neighbour who is Different: Christian Vocation in Multi-faith Australia.

It set out the following theological affirmations as the basis for the way that we are to relate to people of other faiths:

God is calling us to engage in conversation with people of other faiths. The development of hospitable and respectful relationships with those of other faiths is a proper response to Christ” who “calls us to live in harmony with all other people and so contribute to a world of peace, justice and hospitality.

Christians are called to love the neighbour who is different. The movement from exclusion to the embrace of neighbours who are different is of the essence of the gospel of Jesus Christ. Christians discover the will and power to enact this gracious embrace of the neighbour as they become more deeply immersed in the indiscriminate love of God.

God has placed the contemporary church in an ideal situation to engage in genuine dialogue with those of other faiths. We no longer relate to those of other faiths from a position of assumed political and social superiority. From nearer to the margin of society we are free to relate to other people as servants of the unifying, reconciling purposes of God revealed and embodied in Jesus.

God delights in diversity and seeks unity. Diversity, woven into the heart of creation, is a gift of God. The unity God intends for humanity does not destroy difference but weaves difference into a single human mat.

The Spirit is present in all of life. No part of life, no person is without the influence of the Holy Spirit…the Holy Spirit is present through the whole fabric of the world, yet is uniquely present in Christ and in the fellowship of Jesus’ disciples. It does not follow, however, that the life and work of Jesus exhaust the work of the Spirit or exclude the presence of the Spirit in other faiths.

The Centrality of Jesus Christ in Christian believing is not to be compromised when we engage in interfaith dialogue. Christ is the foundation of Christian believing and living. We live “in Christ” and our way of being with others should be consistent with the way pioneered by Jesus.

In 2010 the Relations with Other Faiths Working Group commissioned Keith Rowe to write an updated statement. The title of this statement, Friendship in the presence of difference, is carefully chosen. Real differences do exist in humanity. The gospel imperative calls us to live in friendship.

Individual and corporate friendship robs difference of its power to divide, to foster distrust or to sanction violence. Friendship in the presence of difference is a gift greatly needed both in the Christian community and within the human family as a whole.

The word ‘friendship’ is chosen because it includes a sense of growing relationship, empathy, warmth and care for others. While we may rejoice in similarities among the affirmations and wisdom of the various religions we do not want to deny the existence of very real and important differences. World religions differ in their understanding of the Divine dimension within life, the purpose of our living, the nature of human fulfilment and what it means to live together in a world of many faiths.

Our Christian uneasiness in the presence of difference is something we need to recognise and address. Rabbi Jonathan Sacks puts it well: “In our interconnected world, we must learn to feel enlarged, not threatened, by difference”. (The Dignity of Difference, Continuum, 2003, p. vii). The possibility of the religions and people of religion being able to contribute to peace rather than conflict in our world depends on the capacity to relinquish the desire for uniformity based on what serves our comfort or power.

The Thirteenth Assembly (2012) adopted a statement prepared by the Working Group on Relations with Other Faiths, entitled Friendship in the Presence of Difference: Christian Witness in Multifaith Australia.

In introducing this theme, the statement said:

Friendship in the presence of difference is regarded as being a central Christian attitude and value. Engagement with those of other faiths is welcomed as a pathway on which we may rediscover the heart of the Christian way while also being enriched by wisdom others have to share. Distortions that have crept into Christian living and believing often become apparent in informed conversation with those who believe differently. Friendship in the presence of difference can be a significant doorway into the renewal of Christian discipleship and theology.

It offered the following Conclusion:

As a church we are grateful for our developing friendship with those of other faiths. Christians have deepened their understanding of God and of the tasks we face together in our divided world in friendship and conversation with people of other faiths. We look forward to developing deeper friendships and discovering ways we can live together generously and work together for the common good.

We encourage politicians, decision makers and opinion shapers in commerce, industry and the media to grow in sensitive and accurate knowledge of the faiths within our society. Where religious beliefs contribute to conflict and division, we ask our national leaders to strive for understanding and reconciliation among those whose beliefs differ. We believe that lasting peace in our world is not possible unless the religious dimension of life is recognised.

Each part of the Uniting Church is invited to make the building of friendship in the presence of religious and cultural difference a priority missional objective. Whatever theological or spiritual stream of the church’s life we belong to we all have a positive role to play. Trusting in Jesus Christ as Lord and in the power of the Holy Spirit, the Uniting Church commits itself to cultivating friendship in the presence of difference.

Clearly, the call that the Gospel places before us at this time, is to offer and receive friendship in the presence of difference.

See https://assembly.uca.org.au/images/Ministries/ROF/images/stories/theology/livingsummary.pdf

https://assembly.uca.org.au/rof/about/theology/item/1876-study-guides-for-living-with-the-neighbour-who-is-different

https://assembly.uca.org.au/fipd

https://assembly.uca.org.au/images/Ministries/ROF/images/stories/resources/appendix_1_-_Friendship_in_the_Presence_of_Difference-Christian_witness_in_Multifaith_Australia.pdf

https://johntsquires.wordpress.com/2019/03/22/hello-thank-you-we-are-with-you-we-support-you/

Hello. Thank you. We are with you. We support you.

Hello.

Thank you.

Salaam.

Thank you for being here.

Simple words. Everyday words. But words which were filled with emotion and sated with meaning, in the context in which they were spoken.

Everyday people. Everyday words. People going about their normal, everyday business.

They have been to work. They have driven their cars, parked along the verge. They are walking along the street; walking with intent, heading with purpose, to the place of prayer.

Hello. Thank you. Everyday words. Accompanied by smiles. Sometimes, by handshakes. Or by a hand held to the heart; no words, just a signal, that this was appreciated. Deeply appreciated.

In a curving street on a gently-sloping hill in a Canberra suburb, twenty of us were gathered, standing on the footpath, greeting worshippers as they arrived for prayer.

We were Christians. They were Muslims. We were white. They were, mostly, Middle Eastern, or Southeast Asian. They were coming to pray. We, too, would gather to pray; but not today.

Our day of prayer is Sunday. Their day of prayer is Friday. Today is Friday. It is their day of prayer.

So this Friday, we stood outside the mosque, a silent witness of support and solidarity. Smiling, bowing, shaking hands, offering a greeting; not speaking further unless we were engaged in conversation; simply, standing in solidarity.

This is what it is, to be a human being. This is what it is, to relate to our fellow human beings. Hello. Thank you. You are welcome. You are us. We are with you. We support you.

Simple words, short phrases; but deep emotion, and profound meaning. Just in these simple acts and words of human interaction.

Some conversations were longer. We discussed the issues, the personalities. We could see, and hear, and feel, the emotion.

It could have been people like these. It could have been these people. Ordinary people. Coming from work. Gathering to pray. People of faith. Ordinary people, committed people, people who share their lives with us each and every day.

They serve us in shops. They answer our phone calls. They draft our legislation. They clean our homes. They install and service our utilities. They collect our fares and drive our taxis. They are everywhere. They are people of prayer. They are people of peace. They are us. We are them.

What happened a week ago in New Zealand, at the Al Noor Mosque and the Linwood Islamic Centre … and what has happened in Quebec City, and Kembe in the Central African Republic, and the Dar Al-Farooq Islamic Center in Minnesota, and in countless interpersonal interactions involving Muslims as victims … what has happened in far too many places, on far too many occasions, is a cause for deep distress.

We weep. We pray. And we stand, quietly, supportively, in solidarity.

Hello.

Thank you.

Salaam.

Thank you for being here.

Further reflections on the tragic events in Christchurch:

https://canberra.uca.org.au/uca-news/uca-statement-christchurch/

https://revdocgeek.com/2019/03/16/prayer-for-christchurch/

https://www.eternitynews.com.au/world/aussie-church-leaders-respond-to-christchurch-massacre/

https://www.eternitynews.com.au/world/dont-give-nz-terrorist-what-he-wants/