Faith & Order Statements

The major portion of four meetings has been given over to our study.

We determined that the issue of ordination of homosexual persons could not be divorced from the general topic of human sexuality and, more specifically, homosexuality. We bring to the Church these basic affirmations and commend them to the Church as a means for responsible instruction.

It seems to be helpful to summarize the results of our study on homosexuality thus far in terms of what the Church can and cannot responsibly teach. In doing so, our Commission sets forth the following conclusions from its discussions of the United Methodist report on homosexuality reported in the December-January, 1991-92, issue of the Circuit Rider.

What the Church Can Responsibly Teach

Homosexuality is best considered in the context of a more general Christian understanding of human sexuality.

Human sexuality is God's good gift. Our fundamental attitude toward this gift should be one of gratitude.

In the expression of our sexuality, as in the expression of all aspects of our existence, we are invited by God's grace to a life of love and self-discipline.

Sexual intimacy is most profoundly human when it takes place in the context of a caring and committed marriage relationship where each partner can be an expression of God's grace for the other.

There are persons of homosexual orientation within the church whose gifts and graces manifest the work of the Spirit among us.

The specific causes of homosexual orientation remain unclear, although various scientific theories about the causes contribute to our overall understanding.

The basic human rights of all, including gay and lesbian persons, should be protected by the Church; and the general stigmatizing of persons is inappropriate in a church that understands all its members to be sinners who live by the power of God's grace.

In the Church's own dialogue on this, as well as other controversial issues, persons of conflicting viewpoints should respect one another, recognizing that before the mysteries of God and life, our knowledge and insight remain partial and imperfect.

What the Church Cannot Responsibly Teach

The Church cannot teach the following either because they contradict what seems to be the meaning or spirit of biblical passages, because the inconclusive nature of present evidence does not warrant it, or because there exists a significant lack of consensus about them within the Christian community.

It cannot teach that the Bible is indifferent to the homosexual acts described. (Although there are only a few passages that address homosexuality, in every one of them a negative judgment is either stated or presumed.)

It cannot teach that all biblical references and allusions to sexual practices are binding today just because they are in the Bible. (Specific references and allusions must be examined in the light of the basic biblical witness — especially the teaching and example of Jesus — and their respective socio-cultural contexts.)

It cannot teach that certain sexual behaviors are morally acceptable just because they are practiced by substantial numbers of people, or just because they correspond to a person's subjective inclinations. (Not all expressions of sexuality can be affirmed by the Church as moral or life enhancing. The basis of moral judgments among Christians is deeper than statistical head counts or subjective feelings — even though statistical studies and subjective reports can be important parts of the process of forming moral judgments. This principle applies to both heterosexual and homosexual practices.)

It cannot teach that gay and lesbian persons are generally dysfunctional or characteristically preoccupied with sex. (As with heterosexual persons, some are and some are not.)

It cannot teach that gay and lesbian persons are prone to seduce or corrupt others. (As with heterosexual persons, some are and some are not.)

It cannot teach that sexual orientation is fixed before birth, or is fixed only after birth. (The scientific evidence is insufficient to allow a judgment either way, particularly considering the diverse types of both heterosexuality and homosexuality.)

It cannot teach that sexual orientation, either heterosexual or homosexual, is deliberately chosen. (It is clear that substantial numbers of persons have experienced their sexual orientation from early childhood.)

It cannot teach that there is a single theory of homosexual orientation or behavior — or, for that matter, of heterosexual orientation or behavior. (No one theory is sufficiently supported by empirical evidence to be taught as generally accepted truth.)

It cannot teach the acceptance of any sexual practice, heterosexual or homosexual, that is exploitive, casual, or physically threatening.

__________________________________________

We acknowledge that many of the uncertainties cannot yet be overcome. Thus we have provided a communication upon which we, with varied opinions, can in good faith agree. We have tried to recognize the ultimate value God places upon all persons and the love of Christ for each, manifested in His life and sufferings. With Paul we know the limitations of our knowledge (I Corinthians. 13:8-13) and how knowledge can usurp the place of love (I Corinthians. 8:1-2). We trust God through the Spirit to continue to lead us on to truth (John 16:12-15), though the journey may be slow and call for patience and trust.

Our discussions will continue with a more narrow focus on the issue of ordination and homosexuality.

____________________________________________

The Faith and Order Commission forwards this communication to the Provincial Elders' Conferences with 13 "yes" votes and 1 "no" vote.
June 17, 1992

	The Moravian Interprovincial Faith & Order Commission
	Statements of the Moravian Interprovincial Faith & Order Commission
[BACK] On Homosexuality and Ordination Forwarded to the Provincial Elders Conference (PEC): 6/92 Adopted by Northern Province PEC:_____ Adopted by Southern Province PEC:_____ Preliminary Communication to the Provincial Elders' Conferences regarding the issue of Homosexuality and Ordination The Committee's Process The following is a preliminary communication on the task assigned to us by the Provincial Elders' Conference of the Southern Province to develop a theological and faith response on the subject of the ordination of homosexual persons. It is preliminary because our task is not completed, as will become evident in the recommendations. However, we feel that a communication is appropriate at this juncture of our deliberations and at this time in the life and witness of the Moravian Church. As we began our consideration of the theme, we quickly identified a number of subthemes as critical to our understanding of the total picture. Included are the following: • The interpretation of Scripture and, specifically, the interpretation of Scripture in the Moravian tradition. • The interpretation of specific references to homosexuality in the Scriptures. We focused on Genesis, Chapters 1, 2, and 3; Leviticus 18:22 and 20:13; and Romans 1:26-27. • The nature of human sexuality. • The pastoral ministry of the Church to families of gay and lesbian persons. • The specific issue of ordination of homosexual persons. The major portion of four meetings has been given over to our study. We determined that the issue of ordination of homosexual persons could not be divorced from the general topic of human sexuality and, more specifically, homosexuality. We bring to the Church these basic affirmations and commend them to the Church as a means for responsible instruction. It seems to be helpful to summarize the results of our study on homosexuality thus far in terms of what the Church can and cannot responsibly teach. In doing so, our Commission sets forth the following conclusions from its discussions of the United Methodist report on homosexuality reported in the December-January, 1991-92, issue of the Circuit Rider. What the Church Can Responsibly Teach Homosexuality is best considered in the context of a more general Christian understanding of human sexuality. Human sexuality is God's good gift. Our fundamental attitude toward this gift should be one of gratitude. In the expression of our sexuality, as in the expression of all aspects of our existence, we are invited by God's grace to a life of love and self-discipline. Sexual intimacy is most profoundly human when it takes place in the context of a caring and committed marriage relationship where each partner can be an expression of God's grace for the other. There are persons of homosexual orientation within the church whose gifts and graces manifest the work of the Spirit among us. The specific causes of homosexual orientation remain unclear, although various scientific theories about the causes contribute to our overall understanding. The basic human rights of all, including gay and lesbian persons, should be protected by the Church; and the general stigmatizing of persons is inappropriate in a church that understands all its members to be sinners who live by the power of God's grace. In the Church's own dialogue on this, as well as other controversial issues, persons of conflicting viewpoints should respect one another, recognizing that before the mysteries of God and life, our knowledge and insight remain partial and imperfect. What the Church Cannot Responsibly Teach The Church cannot teach the following either because they contradict what seems to be the meaning or spirit of biblical passages, because the inconclusive nature of present evidence does not warrant it, or because there exists a significant lack of consensus about them within the Christian community. It cannot teach that the Bible is indifferent to the homosexual acts described. (Although there are only a few passages that address homosexuality, in every one of them a negative judgment is either stated or presumed.) It cannot teach that all biblical references and allusions to sexual practices are binding today just because they are in the Bible. (Specific references and allusions must be examined in the light of the basic biblical witness — especially the teaching and example of Jesus — and their respective socio-cultural contexts.) It cannot teach that certain sexual behaviors are morally acceptable just because they are practiced by substantial numbers of people, or just because they correspond to a person's subjective inclinations. (Not all expressions of sexuality can be affirmed by the Church as moral or life enhancing. The basis of moral judgments among Christians is deeper than statistical head counts or subjective feelings — even though statistical studies and subjective reports can be important parts of the process of forming moral judgments. This principle applies to both heterosexual and homosexual practices.) It cannot teach that gay and lesbian persons are generally dysfunctional or characteristically preoccupied with sex. (As with heterosexual persons, some are and some are not.) It cannot teach that gay and lesbian persons are prone to seduce or corrupt others. (As with heterosexual persons, some are and some are not.) It cannot teach that sexual orientation is fixed before birth, or is fixed only after birth. (The scientific evidence is insufficient to allow a judgment either way, particularly considering the diverse types of both heterosexuality and homosexuality.) It cannot teach that sexual orientation, either heterosexual or homosexual, is deliberately chosen. (It is clear that substantial numbers of persons have experienced their sexual orientation from early childhood.) It cannot teach that there is a single theory of homosexual orientation or behavior — or, for that matter, of heterosexual orientation or behavior. (No one theory is sufficiently supported by empirical evidence to be taught as generally accepted truth.) It cannot teach the acceptance of any sexual practice, heterosexual or homosexual, that is exploitive, casual, or physically threatening. __________________________________________ We acknowledge that many of the uncertainties cannot yet be overcome. Thus we have provided a communication upon which we, with varied opinions, can in good faith agree. We have tried to recognize the ultimate value God places upon all persons and the love of Christ for each, manifested in His life and sufferings. With Paul we know the limitations of our knowledge (I Corinthians. 13:8-13) and how knowledge can usurp the place of love (I Corinthians. 8:1-2). We trust God through the Spirit to continue to lead us on to truth (John 16:12-15), though the journey may be slow and call for patience and trust. Our discussions will continue with a more narrow focus on the issue of ordination and homosexuality. ____________________________________________ The Faith and Order Commission forwards this communication to the Provincial Elders' Conferences with 13 "yes" votes and 1 "no" vote. June 17, 1992