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→The Church's View and Teachings
==Definition =Introduction===One of the most emotional, moral, and politically charged issues the United States (and Summary the world at large) has dealt with over the last 35 years or so has been that of Orthodoxyhomosexuality and the rights of those citizens who have openly identified themselves as homosexual or gay. Regardless of whose statistics one believes there is no denying the fact that the gay and lesbian population is a significant group in the U.S. This article will acknowledge the Orthodox Church's teaching on this topic with a special view and emphasis on the writings of Frs. [[Stanley S. Harakas|Stanley Harakas]] and [[Thomas Hopko]]. It includes some views from a social [[ethics]] perspective as well as suggesting some pastoral actions to be taken by, say, a [[priest]] or by fellow Orthodox Christians. The basic premise for doing so is that although the Church's position on homosexuality has not changed and may be restated, the Church's ultimate concern has always been for the ''people'' who are engaged in this activity or have identified themselves as homosexuals. In short, the Church's Position==concern is ''not'' the ''sin'' but the ''sinner''.
===Social Ethics of the Issue===The continuing debate about homosexuality has indeed been raised "up a notch" with the dialogue amongst the citizens of the U.S. who in many cases have urged their political representatives to compose and enact legislation to protect their civil rights. What has started out as an "equal rights" movement, which was mainly concerned with discrimination (job, housing market) due to sexual orientation, the focus of proposed legislation for at least the last dozen or so years has been the acceptance of same-sex unions in the same way that marriage is recognized by the State. This is obviously a concern not just to the Orthodox Church alone. The aim of this legislation is ''acceptance'' of the behavior. Fr. George Morelli, speaking at an [[Orthodox Christian Association of Medicine, Psychology, and Religion]] (OCAMPR) conference at [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross School of Theology]] in November 2006 states, "In our day, effort is being made to create a moral parity between heterosexuality and homosexuality. Sanctioning homosexual marriage would go a long way in removing the moral prohibitions against homosexual behavior. Gay marriage advocates borrow the moral teachings and assert that they also apply equally to the homosexual. In other words, just as heterosexual activity is to be relegated to heterosexual marriage, so too should homosexual activity be relegated to homosexual marriage."{{ref|5}} The position therefore being advocated by "gay rights activists" is not just for acceptance of their "union" in marriage, but acceptance of their behavior (sexual activity) as well. Why else would they specifically advocate that their "civil union"-which has been suggested to be the term used in legislation—be called ''marriage''? But use of the term "marriage" would connote social acceptance of this union, hence the behavior that occurs within its context. Indeed for the heterosexual, marriage is ''sacramental'' and therefore blessed by God and the Church. What is to be understood is that the Church is not condemning or discriminating against homosexuals but rather their activity which is considered to be against her teaching in the same way other passions are. They are not considered as having lower value in the eyes of God, the focus is to be directed toward the correcting of the behavior and removal of the particular passion. ===Social and Pastoral Action===The Church extends an open invitation to those who suffer from the passion of homosexuality. Admittedly, the Church could certainly do a better job with this group that exists within her flock, as well as reach out and embrace them as people, with as much compassion as when dealing with other people who suffer from other sexual passions. The Church still considers these sexual behaviors as passions even in the light of recent scientific research that points to homosexuality in particular having a genetic origin as well. A study by "Camperio-Ciani estimates at this time 20% of the variance in sexual orientation can be attributed to genetic factors, while the other 80% await further specification and probably include other biological factors as well as social and emotional elements."{{ref|5}} Although this scientific research points to a genetic origin or biological disposition to homosexuality the same argument can be made for heterosexual passions as well—adultery, for example—where studies show that males are more pre-disposed to having multiple partners versus women. What can be said in both instances is that environment, upbringing, and other social factors come into play (the other 80%). Hence there is a definite biological element as well as one of choice. There is definitely a biological and physical urge (bodily passion) that has an influence on the choice (our mind/spirit) one makes to engage in a certain activity. The point being made here is, which is also expressed by the Church's teaching, is that there is a cognitive decision (of [[free will]]) made by us to proceed to act out this bodily passion. This can be said for all the passions that are sexual in nature. To use Jane Jacobs' terminology{{ref|6}}, the "guardians" of our society are charged with enforcing the laws of our country, thereby protecting all of its citizens including homosexuals that have been discriminated against. But at the same time, they also charged with (in the Byzantine tradition of ''symphonia''), "to oversee public morals and to encourage the ethical, moral and spiritual development of its citizens."{{ref|7}} This is a signal to all concerned that although the "guardians" of our society are protecting all its citizens (regardless of their sexual orientation) they have an equal call to be faithful to the ethics and morality upon which our nation ===Battle with the Passions===To conclude on a compassionate and pastoral note. All of us can arm ourselves with spiritual weapons to combat the passions that present themselves to us, and at times overtake us and still at other times totally consume us. That is why the struggle against them is a life long journey and we are called to always be on guard and vigilant in this "battle." The Church offers to us the "weapons" to aid all sinners to overcome their passions and temptations. "These spiritual weapons include prayer, worship, reading of Scripture and patristic writings, [[fast]]ing, [[Confession|Holy Confession]], Christian fellowship, as well as [[spiritual father|pastoral]] and psychiatric counseling which should be used by all including those who suffer from homosexual tendencies. ... The Church should do this with the same compassion, love and sensitivity as it does with all others who struggle to overcome their passions and grow in Christ."{{ref|3}} I think the spirit of the Church's outreach (the pastor and the membership at large) and embrace should be as Fr. Harakas stated in the last part of that statement—with the same compassion and love, etc. It takes ''courage'' to do so since at times many "social stigmas" may have to be overcome. One such stigma may even be the use of the term homosexual versus "same-sex attraction" that Fr. Hopko uses in his book of reflections on that subject as well as the Courage movement in the [[Roman Catholic Church]]. "God does not make human beings homosexual ... to live human lives of love through their complementary communion with each other on a physical, emotional, spiritual and sexual level ... because of the fallen state of humanity some are subject to same-sex desires."{{ref|8}} In this way one can understand that we are not born homosexual as we are born with a particular skin color or gender. The key for us as Orthodox Christians is to embrace and respect one another as being mutually created in His love. Then we can join together in our mutual struggle against the passions that beset our fallen world. ==References=====Official Orthodox Statements===
*[http://www.hellenicnews.com/readnews.html?newsid=811&lang=US SCOBA's Statement on Homosexual Unions]
*[http://www.copts.net/detail.asp?id=444 Statement from the Coptic Orthodox Church]
*[http://orthodoxinfo.com/praxis/samesexunions.aspx On Same-Sex Unions] - Epistle of the Clergy of the Western Diocese of the [[Russian Orthodox Church Outside of Russia ]] (2004)
* [[The Canadian Conference of Orthodox Bishops Speaks Out on the Issue of Same-Sex Marriage]]
===Articles from an Orthodox Perspective===*[http://www.orthodoxresearchinstitute.org/articles/ethics/hopko_homosexual_christian.htm The Homosexual Christian] - by Fr. [[Thomas Hopko ]]
*[http://www.beliefnet.com/frameset.asp?pageLoc=/story/41/story_4187_1.html&boardID=5444 Gays and the Orthodox Church: Can I still join the Church if I'm a homosexual?] - Fr. Ted Stylianopoulos
*[http://htaoc.com/faith/library/articles/homosexuality.html Homosexuality and the Church] - by V. Rev. William Caldaroni
*[http://southern-orthodoxy.blogspot.com/2004/05/gay-but-not-funny.html Gay ... But Not Funny] by Fr. Joseph Huneycutt
==Personal Testimonies==*[http://raphael.doxos.com/comments.php?id=524_0_1_0_C "I was in Hell"] - A light-bearing post from Huw Raphael ==Non-Orthodox Sources===
*[http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20030731_homosexual-unions_en.html Considerations Regarding Proposals To Give Legal Recognition To Unions Between Homosexual Persons] - from the Roman Catholic ''Congregation for the Doctrine of the Faith''
* Lorraine P. Lafferty. ''Religion, Sexual Orientation and the State: Can Public Officials Refuse to Perform Same-Sex Marriage?'' '''The Canadian Bar Review'''. Volume 85, No. 2, January 2007.
:<small>("In Canada, civil marriages are performed by both public officials and religious officials. The Supreme Court of Canada recently confirmed that religious officials cannot be compelled to perform same-sex marriages contrary to their religious beliefs. This article concludes that '''accommodating the religious belief of public officials who refuse to perform same-sex marriages is an appropriate response''' as Canada transitions from the historical and familiar definition of marriage as the union of one man and one woman to the new and inclusive definition of marriage as the union of two persons.")</small>
===Recommended Books===*''Straight & Narrow?: Compassion & Clarity in the Homosexuality Debate'' by Thomas E. Schmidt. InterVarsity Press: 1995. (ISBN 0830818588)
*''Homosexuality: A New Christian Ethic'' by Elizabeth R. Moberly. James Clarke Company: 1997. (ISBN 0227678508) (Orthodox author)
*''Christian Faith and Same-Sex Attraction: Eastern Orthodox Reflections'' by Thomas Hopko. Conciliar Press: 2006. (ISBN 1888212756) (Orthodox author)
===Other Resources===*[http://www.conservapedia.com/Homosexuality Homosexuality]
*[http://www.narth.com/ NARTH]
*[http://www.exodusinternational.org/ Exodus International]
*[http://www.eskimo.com/~nickz/axios.html Orthodox Christian discussion group]
===Notes===
* {{note|1}} ''The Encarta Dictionary
* {{note|2}} ''The Orthodox Church- www.fatheralexander.org pg 10
* {{note|3}} ''Contemporary Moral Issues'' by Fr. Harakas pp. 92-3
* {{note|4}} [[Ephesians]] 5:31-32.
* {{note|5}} ''[http://www.orthodoxytoday.org/articles6/MorelliHomosexuality2.php Understanding Homosexuality]'' by Fr. George Morelli
* {{note|6}} ''Systems of Survival'' by Jane Jacobs
* {{note|7}} ''Living the Faith'' by Fr. Stanley Harakas, p. 273.
* {{note|8}} ''Christian Faith and Same Sex Attraction'' by Fr. Thomas Hopko, p. 18.
[[Category:Ethics]]
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