sex

, , , , , , , ,

Religious liberty, the Sexual Revolution and the importance of the 'Utah compromise'

, , , , , , , ,

PROVO, Utah -- From the start, the "Utah compromise" on religious liberty and key gay-rights issues had that special sex appeal that made news.

Journalists knew it was impossible to produce this 2015 Utah bill without the cooperation of leaders in the Church of Jesus Christ of Latter-day Saints, and Mormons in the Republican-dominated state legislature. Powerful LGBT leaders were in these negotiations, as well, and endorsed the final product.

The key -- for politicians using Utah as a template -- was that both sides made important compromises, while defending their core beliefs and goals, said the church's top lawyer, at a recent Brigham Young University conference on "Religious Freedom in an Era of Social Change."

"Some may be shocked to hear this, but not all religious freedoms are equally important," said Elder Lance B. Wickman, general counsel for the LDS church. "Defenders of religious freedom have to decide what is closer to the essential core of religious freedom and what is more peripheral. To do otherwise risks weakening our defense of what is essential.

"If everything that could even loosely be considered 'religious' is treated as equally important, then effectively nothing religious is important."

Thus, the "Utah compromise" banned LGBT discrimination in housing and employment, while including explicit protections for religious organizations and their institutions, along with "carve-out" clauses protecting the beliefs of many individuals. County clerks, for example, are not required to approve gay marriages, but officials had to make other options easily available.

, , , , , , , ,

Volume is rising in closed-door LGBTQ debates among Baptists on the left

, , , , , , , ,

If the liberal wing of Baptist life down South started naming saints, one of the first nominees would be former President Jimmy Carter.

But it's crucial to note that the man who put "born again" into the American political dictionary is Baptist, but no longer Southern Baptist. His theological views have evolved, leading to his 2000 exit from the Southern Baptist Convention. Take marriage and sex, for example.

"I think Jesus would encourage any love affair if it was honest and sincere and was not damaging to anyone else, and I don't see that gay marriage damages anyone else," Carter told The Huffington Post last year.

Plenty of Baptists agree, but have not felt free to be that candid, according to Don Durham, a former leader in the Cooperative Baptist Fellowship. For 25 years the "CBF" has served as a network for Baptists on the losing side of the great Southern Baptist wars of the 1980s. Now, Durham said, the "volume has been turned up" in behind-closed-doors CBF debates about sexuality.

"It's time to have substantive and open conversations about the genuinely difficult disagreements we have over how to organize the institutional expressions of how we will relate to sisters and brothers who happen to be gay, lesbian, bisexual, transgender or who
understand themselves as queer," wrote Durham, in an essay circulated by Baptist News Global, an independent website at the heart of Cooperative Baptist Fellowship life.

"I'm not naive. I know we will never have uniform responses to the many questions such conversations will hold -- and we don't have to. However, let's not be institutionally naive either. … There are now too many for whom our institutional expressions around LGBTQ topics are no longer tenable for us to pretend any longer that we can distract one another from that topic by focusing on all of the other things on which we agree."

, , , , , , ,

A powerful Catholic voice from Africa judges America on sex and marriage

, , , , , , ,

When United Methodists argue about sex and marriage, these doctrinal struggles usually evolve into clashes between progressives in America and conservatives in the growing churches of the Global South, especially Africa.

When Anglicans knock heads over the same issues, the loudest voices on the doctrinal left are from America and Europe, while most of the conservatives are from Africa and Asia.

It's safe to call this an ecclesiastical trend, especially in light of recent debates about marriage, family and sexuality in the largest Christian flock of all -- the Roman Catholic Church. Consider, for example, the salvos delivered by Cardinal Robert Sarah of Guinea at the recent National Catholic Prayer Breakfast in Washington, D.C.

Catholics are now witnessing, he argued, the consummation of "efforts to build a utopian paradise on earth without God. … Good becomes evil, beauty is ugly, love becomes the satisfaction of sexual primal instincts and truths are all relative. So all manner of immorality is not only accepted and tolerated today in advanced societies, but even promoted as a social good. The result is hostility to Christians, and, increasingly, religious persecution.

"Nowhere is this clearer than in the threat that societies are visiting on the family through a demonic 'gender ideology,' a deadly impulse that is being experienced in a world increasingly cut off from God through ideological colonialism."

Cardinal Sarah is not the first prelate from the Global South to use "demonic" language in a public-square battle over marriage.

, , , , , , , , ,

Pope Francis and the shipwreck that is marriage in the modern world

, , , , , , , , ,

Imagine that there is an active Catholic layman named "Bob" and that his complicated life has included a divorce or two.

But there is no one person named "Bob." Instead, there are legions of Catholics whose lives resemble this case study described by Father Dwight Longenecker in an online essay responding to "Amoris Laetitia (On Love in the Family)," a 60,000-word apostolic exhortation from Pope Francis.

The fictional Bob is a 1960s survivor and he has "lived that way." His first wedding was on a beach, after he and his lover got high and also got pregnant. Years later Bob married a rich older woman. Years after that he became a Christian in an evangelical flock, where he met Susan -- a lapsed Catholic.

This is where things get complicated.

Bob and Susan "married outside the church, but then Susan rediscovered her Catholic faith and she and Bob started going to Mass," wrote Longenecker. Then Bob converted to Catholicism in a liberal parish "where the priest waved a hand and said he didn't need to worry about 'all that annulment stuff.'

"So Bob became a Catholic and now 20 years later, he and Susan have six kids, a great marriage and are active members in the parish." After a chat with a new priest they discovered that, under church law, they were living in "an irregular relationship. Bob's second wife -- the elderly widow -- was dead, but he reckoned his first wife (the hippie who was married to him for less than a year) was still living somewhere, but Bob has no idea where she might be."

What's a priest supposed to do?

, , , , , , , ,

United Methodist vows, the Sexual Revolution and the fragile doctrinal ties that bind

, , , , , , , ,
United Methodist vows, the Sexual Revolution and the fragile doctrinal ties that bind

When the United Methodist Church ordains ministers, the rite includes the kind of vow that religious groups have long used to underline the ties that bind.

In this case, the candidate for ordination is asked to accept the church's "order, liturgy, doctrine, and discipline, defending it against all doctrines contrary to God's Holy Word, and committing yourself to be accountable with those serving with you, and to the bishop and those who are appointed to supervise your ministry?"

The candidate replies: "I will, with the help of God."

These vows may create problems for some clergy -- as noted in a remarkably blunt letter published recently by the independent Methodist Federation for Social Action. The context was the U.S. Supreme Court debate about a Health and Human Services mandate that requires most religious institutions to offer employees health insurance covering sterilizations and all FDA-approved contraceptives.

Currently, actual churches and denominations are exempt. And there's the rub, for the letter's anonymous author.

"I chose to go on birth control because I didn't want to get pregnant and I wanted to have sex. Because I am a clergywoman in The United Methodist Church, and I'm single, that information could get me brought up on charges, and I could lose my ordination," she wrote.

, , , , , , , , ,

Pope and patriarch point to the unity found among the modern martyrs

, , , , , , , , ,

Metropolitan Hilarion of Russia left little room for doubt about his priorities when offered a few moments to speak during the Vatican's tense Synod on the Family.

"Militant secularism" was on the rise, he said last fall. Thus, Catholics and Orthodox Christians should stand united while defending the "traditional Christian understanding of the family," "marriage as a union between a man and a woman" and the "value of human life from conception till natural death."

But most of all, Moscow's top ecumenical diplomat wanted to talk about martyrs -- new martyrs.

Consider Iraq, home to 1.5 million Christians a few years ago. Today, 150,000 remain while the "others were either exterminated or expelled," he said. Then look at Syria, Egypt, Nigeria, Pakistan, Libya and elsewhere.

"We are deeply concerned about the humanitarian catastrophe … unfolding in Syria, where militant Islamists are seeking political power," he said. Wherever jihadists "come to power, Christians are being persecuted or exterminated. Christian communities in Syria and other countries of the Middle East are crying for help, while the mass media in the West largely ignore their cries and the politicians prefer to close their eyes."

It was a foretaste of the historic "airport summit" declaration signed in Cuba by Pope Francis and Patriarch Kirill, leader of the Orthodox Church of Moscow and all Russia.

, , , , , , , , ,

Facing the Sexual Revolution, even among 'active' believers in conservative pews

, , , , , , , , ,

When pastors gaze out from their pulpits, they may want to imagine what would happen if they asked their flocks to respond to this statement: "As long as it's between consenting adults, any kind of sex is fine."

If this were a conservative or nondenominational Protestant church, the active, "practicing" members would be sharply divided, according to a new Barna Group survey. Nearly half -- 46 percent -- would affirm this live-and-let-live approach to sex outside of marriage, while 40 percent would disagree "strongly" and 12 percent "somewhat."

There are the active members, not the people who occasionally visit the pews.

"What is surprising is the way that even practicing Christians are beginning to conform to the beliefs and behaviors that are now considered normal in our culture," said Roxanne Stone, editor-in-chief at Barna. "The big story here is that people no longer agree when it comes to the purpose and meaning of sex -- including in our churches. Many no longer connect sex and marriage the way they used to."

When looking at broader trends, this study found the usual evidence that older Americans -- the "Elders" and "Boomers" -- have much more traditional views of sex and marriage than members of the younger "Gen-X" and "Millennial" generations. Rising numbers of young Americans view sex through the lens of self-expression and personal growth, with few ties that bind them to institutions and traditions.

"What people are saying is that sex is about two people loving each other and experiencing intimacy, but you don't really need to have the word 'marriage' involved in this discussion," said Stone, in a telephone interview.

"It's surprising how quickly some of these changes have become part of what is now considered normal. … Normally, these kinds of radical changes in a culture evolve over time. But, sociologically speaking, Woodstock wasn't that long ago."

, , , , ,

There's nowhere to turn? When hurting people believe they have to flee the pews

, , , , ,

In the not so distant Baptist past, all Sunday services ended with altar calls in which people came forward to make public professions of Christian faith or to become part of a local congregation.

But it was also common, during the "invitation hymn," for church members to come forward and huddle with the minister for a few quiet, discreet minutes. The pastor would announce that they had come forward to "rededicate their life to Christ" and then ask those assembled to offer them hugs and prayers.

"That's something that we've lost, somewhere along the way. We need to regain that confessional part of the faith," said the Rev. Thom Rainer, head of LifeWay Christian Resources at the Southern Baptist Convention's headquarters in Nashville.

"It used to be common for people to go forward, rededicate their lives and get right with the Lord. … It was a chance to tell the pastor you needed help. It was important that our people knew they could do that."

The alternative is much worse, he stressed, in a telephone interview. If believers don't know how to reach out for help, or if they think they will be harshly judged if they do, they usually remain silent before using the exit door, for keeps.

The bottom line is shocking, said Rainer. If most churches could regain just the members who fled over the span of a decade -- for personal or private reasons, as opposed to dying or moving out of town -- worship attendance would triple.

, , , , , , , , , , , ,

2015 and beyond: So much news about religious liberty battles at home and abroad

, , , , , , , , , , , ,

The goal of The Atlantic Monthly's recent LGBT Summit was to gather a flock of politicos, artists, activists and scribes to discuss the "Unfinished Business" of queer culture, after a historic win for gays at the U.S. Supreme Court.

The summit's final speaker was Andrew Sullivan, the British-born, HIV-positive, occasionally conservative, liberal Catholic whose trailblazing online journalism helped shape so many public debates.

Sullivan ranged from the genius of "South Park" to the impact of smartphone apps on dating, from the positive impact of gay porn to the lingering self-loathing that prevents some gays from embracing drugs that could end AIDS. He attacked Donald Trump and Hillary Clinton, while yearning for another term for President Barack Obama.

Most of all, he stressed that it's time -- after a "tectonic" cultural shift on sexuality -- for professional LGBT activists to end the "whiny victimhood" in which they recite a "you're a bigot, we're oppressed, why do you hate us" litany to Americans who disagreed with them about anything.

Calling himself a "classical liberal," Sullivan stressed that gay leaders must accept that some believers will not surrender the ancient doctrines that define their faith. Thus, it's time for honest conversations between believers, gay and straight.

"The blanket … I would say, yes, bigotry towards large swaths of this country who may disagree with us right now … is not just morally wrong, it's politically counterproductive," he said, drawing screams of outrage on Twitter.

"Religious freedom is an incredibly important freedom. To my mind it is fundamental to this country and I am extremely queasy about any attempt to corral or coerce the religious faith of anybody."

Sullivan's comments captured one of the tensions that dominated the Religion Newswriters Association poll to select the Top 10 religion news events of 2015.