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One of the most emotional, moral, and politically charged issues the United States (and the world at large) has dealt with over the last 35 years or so has been that of homosexuality 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 concern is ''not'' the ''sin'' but the ''sinner''.

The Church's teaching is very clear with respect to homosexuality. The Encarta dictionary defines homosexuality "as an attraction to the same sex; sexual attraction to and sexual relations with members of the same sex."1 There are numerous references in [[Holy Scripture|Scripture ]] with regard to same sex relations and sexual activity. Starting with [[Genesis]] 19 where there is reference to homosexual activity among the men in Sodom (hence the term ''sodomy''), as well as in [[Leviticus]] (18:22, 20:13) which makes reference to the adopted "Holiness Code" and the penalty for such an action—"If there is a man who lies with a male as those be with a woman, both of them have committed a detestable act"—was ''death''. The [[Old Testament]] viewed sexual relations to be "normal" as those between a man and woman (confined to intercourse facing one another) with the express purpose of procreation. This view, thinking, and teaching continued to the [[New Testament]] as well with St. [[Apostle Paul|Paul]] writing the most extensively on this subject. He condemns male prostitutes prostitution and homosexuals homosexuality in [[I Corinthians|1 Cor.]] (6:9-10): "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral nor the idolaters, nor adulterers, nor homosexuals (''arsenokoitai''), nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers shall inherit the kingdom of God." These two examples do show the evolution of the Church's view on homosexuality. The Old Testament's view is consistent with its "judgment and retribution" (death penalty) ethos found in Jewish society in those times. The New Testament writing by St. Paul reflects Christ's teaching, where the "judgment" consisted of a stern yet "tough love" warning that persisting in these types of activities would prohibit prevent you from 'inheriting' the kingdom of God. This evolution of thought and teaching is significant for it signals the importance of the [[eschatology|eschaton]] and a genuine concern for the individual in a loving, outreaching, yet solemn way. St. Paul's writing is also significant because the activity of homosexuality is mentioned in the ''same'' context as other sinful activities and passions. The "pastoral concern" for the individual will be addressed in the next section of this article. The [[Church Fathers|Fathers of the Church]] also wrote on this and expressed the same view and teaching that homosexual acts are immoral and wrong. The ''[[Didache]]'', as well as St. [[Basil the Great|Basil]] ([[Canon]]s 35, 77), Sts. [[John Chrysostom]], [[Augustine of Hippo|Augustine]], [[Gregory of Nyssa]], [[John the Faster]] (Canons 9, 18) contain some of these writings as well as the 6th century code of [[Justinian]] and the [[Quinisext Council|Quinisext Synod]] (Canon 87). In all the writings of the New Testament and of the Fathers, "there is no example ... of approval, acceptance, or even tolerance of homosexuality."{{ref|2}} In fact, this is one topic that ''all'' Orthodox [[jurisdiction]]s are in agreement on, as indicated in the 1978 [[SCOBA]] statement on homosexuality.

Fr. Harakas cites a "balanced" definition of homosexuality as "a predominant, persistent, and exclusive psychosexual attraction toward members of the same sex. A homosexual person is one who feels sexual desire for and a sexual responsiveness to persons of the same sex and who seeks or would like to seek actual sexual fulfillment of this desire by sexual acts with a person of the same sex."{{ref|3}} This speaks volumes on this subject from a specificity and pastoral aspect on this topic. Of particular note is that the homosexual is a person first and foremost, and that the actions he commits are under scrutiny and thus sinful. This is a significant point in that the writings that have been cited thus far condemn the actions of people and in this way there is a "clear distinction between homosexual acts and a condition in a person attracting them to these acts."{{ref|3}} In essence, these writings aim their attention to the acts of people engaged in this type of activity. A nice summary statement that can be offered: "The Orthodox Church does not condemn the person who keeps this propensity [homosexuality] in check, and ministers to homosexuals who wish to find release from this inclination."{{ref|2}} Again, this is significant because it points to the Church's fervent desire to minister to those committing these acts. As is the case with other sinful acts and the combating of the passions there has to be a sincere acceptance that this behavior is wrong coupled with an equally sincere desire for correction through [[prayer]] and [[repentance]]We are reminded of Christ's own words to the paralytic ([[Gospel of John|John]] 5:6): "Do you wish to be made whole?" Therefore there is a direct correlation between homosexuality, in the Church's view, with adultery, fornication, or any other sexually abusive behavior that is sinful. The definition cited by Fr. Harakas contains some key words in it that give us an insight as to how homosexuality and these other behaviors are viewed. In essence, because homosexuality is "psychosexual" therefore, it is a combination of a mindset (which is contrary to Church teaching) that manifests itself in sinful sexual activity, just as the other sexual sins mentioned beforehand. They are all, as Fr. Harakas notes, ''passions'', which even though we are created in the image and likeness of God, because of the consequence of the [[Fall]] of Man, now unfortunately possess. These sexually oriented passions are strictly dealt with and addressed as noted (Scripture, Canons, Patristic writings) because they are a threat to the Church's major theme and teaching of [[marriage]]. Its importance within the Church is shown by the fact that Christ's first [[miracle]] was performed at the [[Wedding of Cana]] (John 2: 1-11), forever sanctifying the [[sacrament]] of marriage. Although marriage is not the choice of all of the members of the Body of Christ (some choose [[monasticism]]), there can be no doubt as to its central importance within the Church and to it certainly being the ''only'' proper context within which one has sexual relations (for procreation). The bride and groom are joined together through the sacrament and become one flesh much in the same way the "Church is joined to Christ."{{ref|4}} Even during the sacrament itself, they offer their lives to Christ, to each other, and are symbolically crowned as [[martyr]]s.

*[http://www.orthodoxresearchinstitute.org/articles/ethics/hopko_homosexual_christian.htm The Homosexual Christian] - by Fr. [[Thomas Hopko ]]