SAINT ANDREW'S
EPISCOPAL CHURCH,
http://www.standrew-lakeworth.org/
Do Gay People Have Moral Principles?
Is there a "gay lifestyle?" Do gay women and men live by ethical standards that are
different from other people? Can a gay person live a Christian life?
Dr.
Retired Honorary Canon of
1. “THE” Heterosexual Lifestyle and “THE” Gay Lifestyle
a. The Heterosexual
Agenda and The Homosexual Agenda
b. People of all sexual orientations
choose to live by an assortment of “styles” and moral standards.
c. There is no “gay
lifestyle” or “straight lifestyle.”
2. The Antinomian Standard: no moral absolutes [not a Christian
standard]
3. The Christian Legalistic Approach
Some individuals and
groups have interpreted the Christian Faith, especially in its moral dimension,
as a multitude of absolute laws, procedures, and customs (an approach sometimes
called “legalism”). Although many people
feel more secure when their lives are regulated quite thoroughly, the New
Covenant does not offer such moment-by-moment directives; Jesus' life and
teachings subordinated all else to the “Summary of the Law” which provides
"life in all its fullness."
4. The Christian Situational Approach
The “Summary of the Law” given by Jesus is the only
binding absolute moral law: “You shall love the Lord your God with all your
heart, and with all your soul, and with all your mind. This is the first and great commandment. The second is like it, you shall love your
neighbor as yourself. On these two
commandments depend all other laws and the prophets.”
According to this view, love of God, neighbor, and self
is the only absolute law which ought never to be broken. Other laws are to be put into action to the
extent that they bring about the best possible love in each situation, in terms
of both individual’s morality and social justice. Never should the other
Commandments be set aside lightly, but only when and if love is better served. In fact,
advocates of this position respect the ethical maxims and the wisdom that have
come down from the past. As Joseph
Fletcher proposed in his controversial book Situation Ethics (p. 26):
“The situationist
enters into every decision-making situation fully armed with the ethical maxims
of his community and its heritage, and he treats them with respect as illuminators
of his problems. Just the same he is prepared in any situation to compromise
them or set them aside in the
situation if love seems better served by doing so.” [from Joseph Fletcher, Situation
Ethics: The New Morality, p. 26.]
5. Some Major Ethical Principles That Derive From Love
[The full
meanings of principles are not self‑evident; they must be interpreted and
applied.]
RESPECT FOR PERSONS
Human
beings should be treated as subjects, not objects. The life of each person is
of significant value.
[Self-respect (love for
self) is implied. Exploitation of anyone
violates love.]
AUTONOMY
Human
beings generally deserve personal liberty to make judgments and decisions about
their own lives; individual informed consent is prized.
Human
beings should be self‑determining within the contexts of their own societies.
BENEFICENCE
Do good; promote goodness.
[for Christians,
"Love your neighbor as yourself."]
NONMALEFICENCE
Do no harm; prevent harm.
JUSTICE
Human
beings ought to be provided with what is fair and what is deserved.
HONESTY
Telling the truth is the norm; it is essential to promote and maintain respect
for persons and for autonomy. [The "moral lie" is the exception, not
the rule.]
ADDITIONAL DERIVATIVE
PRINCIPLES
Confidentiality; Privacy; Informed Consent; Promise Keeping
6. Traditional Christian morality calls for sexual activity
solely within a legal, heterosexual marriage. Traditionally, the single person
is expected to live without sexual activity. There are some Christians that
regard themselves as traditional, but who propose that gay people live either
as single people or in a monogamous partnership that parallels a legal
marriage.
7. However, in contemporary ethical discussion, including
Christian ethics, virtually all human relationships are now under serious
study. Attention is being given to the substance
(qualities) in relationships rather than to just the form (structures like marriage). There is considerable hostility to
such studies, because a significant number of people believe in and profess to
abide by traditional morality. Nonetheless, issues being explored for persons
of all sexual orientations
include:
a. What is/are the purpose(s) of sexual activity? (procreation and love? love? pleasure?)
b. Should all couples vow sexual fidelity to each other?
c. What sexual activities, if any, outside of
marriage/partnership are moral?
d. Is “casual” sex
morally acceptable between consenting adults who intentionally incorporate the
Summary of the Law and the derivative principles within their relationship, however
brief? Can “casual sex” be loving?
e. Are
there sexual activities that are medically harmful to the body (and therefore immoral)?
f. What
constitutes “promiscuity?”
g. What
constitutes “prostitution?” (Are some legal marriages instances of prostitution?)
h. What do
Christ’s Summary of the Law and
derivative ethical principles imply about sexual morality in the 21st
century? What constitutes the “Christian life?”
i. Where, when and how can issues such as these
be discussed prayerfully and rationally in the light of Scripture illumined by
tradition and reason plus evolving human experience and knowledge? (Is everyone
capable of such discussions?)
8.
Conclusions: Is there a "gay
lifestyle?" No. Do gay women and
men live by ethical standards that are different from other people? No.
Can a gay person live a Christian life?
Yes.