In the seeming flush of victory Bishop Minns of the Convocation of Anglicans in North America (CANA) and the Archbishop of the Church of Nigeria (Anglican) that ordained Bishop Minns, Archbishop Peter Akinola, have felt it necessary to dance through the fires of criticisms concerning the support by the Church of Nigeria for legislation that would clap people in jail for associating with one another in support of gay people. So on December 22nd two letters were published, one from the Bishop and the other from the Archbishop, supposedly in thanksgiving for the votes taken by several parishes in Virginia to leave the Episcopal Church. Much of these letters was taken up with the criticism of the support of this bill.
Bishop Minns had this to say:
“I want to address one recurring untrue accusation concerning our attitude towards homosexual persons. Our vote was not an “anti-gay” vote. We affirm that as Christians we believe that every person, regardless of their sexual orientation, is made in the image of God, and deserving of the utmost respect. As the Dromantine Communiqué (issued by the Primates when they met in
Archbishop Akinola wrote:
“Sadly, I have also heard that some are suggesting that you are now affiliated with a Church that seeks to punish homosexual persons. That is a distortion of our true position. We are a Church that teaches the truth of the Holy Scriptures and understands that every person, regardless of their religion or sexual orientation, is made in the image of God, loved by God, and deserving of the utmost respect. That is the conviction that informs our passion for evangelism and drives our determination to establish new dioceses and congregations. We have no desire to place anyone outside the reach of God’s saving love and that is why we have supported well reasoned statements such as Resolution 1.10 from the Lambeth Conference in 1998 and also the section of the Dromantine Communiqué, which condemns the “victimization or diminishment of human beings whose affections happen to be ordered towards people of the same sex.”
As I am sure you have heard, there is a bill currently being debated by the Nigerian Legislature that addresses the topic of same-sex marriages and homosexual activism. The Standing Committee of the
We recognize that there are genuine concerns about individual human rights that must be addressed both in the framing of the law and its implementation. I am glad to inform you that while the Honorable Speaker of the House, a Moslem, wanted the immediate and outright passage of the bill, the Deputy Speaker, an Anglican, persuaded his colleagues to allow full public debate on it.
I am troubled, however, by the silence of outside commentators concerning the rights of the clergy, Christians, and particularly converts to our Church whose lives are threatened and too often destroyed because of mob violence. I see no evidence of compassion for those whose rights are trampled on because of the imposition of unjust religious laws in many parts of the world. There seems to be a strange lack of interest in this issue.
We are concerned about eternal destiny and the need of every person to know the saving love of God. We preach a Gospel for all people that not only offers welcome but also the promise of transformation. We are delighted that you share these convictions with us and look forward to mission and ministry together with you in the coming years.”
Well, we need to keep our eyes on the ball: Both Bishop Minns and Archbishop Akinola affirm that homosexual persons are to be respected as persons loved by God. But respect is not the issue. One can have respect, say, for a murder, and still work to have laws that will make life imprisonment mandatory for those who commit murder. Archbishop Akinola and the Church of Nigeria believe that sexual activity between persons of the same sex, advocacy of such activity, conversation about the possibility of such activity, and indeed changing civil law so that such activity might be legal are all crimes for which persons we respect as persons may be jailed.
Nothing of what Bishop Minns or Archbishop Akinola have written counters the claim that the Church of Nigeria supports the criminalization, or the continued criminalization of homosexual sex, advocacy of homosexuals and free expression of any desire to change the laws of the society. The proposed law in
So, contrary to the fine words the support of criminalization continues.
There are two comments that would lead us away from a focus on the clear support of the
The one is that what is being proposed is not as bad as the severe sanctions of Islamic law. So while it is repressive, it is not as bad as it could get. This is not compelling as a reason to support the proposed law.
The other is the accusation raised by Archbishop Akinola at the close of his letter: “I am troubled, however, by the silence of outside commentators concerning the rights of the clergy, Christians, and particularly converts to our Church whose lives are threatened and too often destroyed because of mob violence. I see no evidence of compassion for those whose rights are trampled on because of the imposition of unjust religious laws in many parts of the world. There seems to be a strange lack of interest in this issue.”
There is no doubt that we need to be present and concerned for the lives of fellow believers in those places in the world where lives and property are destroyed by mob violence. In
Further, of course, the Archbishop suggest that there is “no evidence of compassion for those whose rights are trampled on because of the imposition of unjust religious laws in many parts of the world. There seems to be a strange lack of interest in this issue.” To the contrary there is considerable concern about the imposition of Islamic law, the restrictions on freedom of worship in many places and the legal support of religious intolerance in even various sectors of the
Throwing us off focus involves these two ploys: (i) this is not as bad a law as might be otherwise in place, (ii) we don’t here you complaining about other repressive laws. Neither of these, of course, are what is being raised as a criticism. The criticism, once again, is straightforward: The Church of Nigeria supports legislation that criminalizes freedom of speech and assembly as it pertains to gay and lesbian persons. That’s it. There is an easy way to counter this charge. Simply say, “The Church of Nigeria does not support the legislation in question.”
They have not said this.
CANA two step indeed!
ReplyDeleteI wonder if this is only the beginning of the headaches CANA is going to create for Truro, Falls Church, and others. The media loves writing about sex, so they played this one up, but do the breakaway churches understand what they're getting into in terms of leadership style, canonical order, and financial obligation? Not to mention strong disagreement over American foreign policy, if I understand the political leanings of many in the breakaway churches correctly.
Does Akinola know what he's really getting, for that matter?
I guess time will tell for them.
I wonder if we might all soon better understand the time-honored wisdom of maintaining provincial and diocesan jurisdictional boundaries with some attention to cultural and political borders.
There is an article in the New York Times and some very sad and clarifying posts on the House of Bishops and Deputies list on this.
ReplyDeleteRalph McInerny once offered a brilliant definition of the gay rights movement: self-deception as a group effort. Nevertheless, deception of the general public is also vital to the success of the cause. And nowhere are the forms of deception more egregious, or more startlingly successful, than in the campaign to persuade Christians that, to paraphrase the title of a recent book, Jesus Was Queer, and churches should open their doors to same-sex lovers. The gay Christian movement relies on a stratagem that is as daring as it is dishonest. I know, because I was taken in by it for a long time. Its success depends on camouflaging the truth, which is hidden in plain view the whole time.
ReplyDeleteNo single book was as influential in my own coming out as the now ex-Father John McNeill's 1976 "classic" The Church and the Homosexual. That book is to Dignity what "The Communist Manifesto" was to Soviet Russia. Most of the book is devoted to offering alternative interpretations of the biblical passages condemning homosexuality, and to putting the anti-homosexual writings of the Church Fathers and scholastics into historical context in a way that renders them irrelevant and even offensive to modern readers. The first impression of a naïve and sexually conflicted young reader such as myself was that McNeill had offered a plausible alternative to traditional teaching. It made me feel justified in deciding to come out of the closet. Were his arguments persuasive? Frankly, I didn't care, and I don't believe most of McNeill's readers do either. They were couched in the language of scholarship, and they sounded plausible. That was all that mattered.
McNeill, like most of the members of his camp, treated the debate over homosexuality as first and foremost a debate about the proper interpretation of texts, texts such as the Sodom story in the Bible and the relevant articles of the Summa. The implication was that once those were reinterpreted, or rendered irrelevant, the gay rights apologists had prevailed, and the door was open for practicing homosexuals to hold their heads up high in church. And there is a certain sense in which that has proved to be true. To the extent that the debate has focused on interpreting texts, the gay apologists have won for themselves a remarkable degree of legitimacy. But that is because, as anyone familiar with the history of Protestantism should be aware, the interpretation of texts is an interminable process. The efforts of people such as McNeill don't need to be persuasive. They only need to be useful.
This is how it works. McNeill reinterprets the story of Sodom, claiming that it does not condemn homosexuality, but gang rape. Orthodox theologians respond, in a commendable but naïve attempt to rebut him, naïve because these theologians presume that McNeill believes his own arguments, and is writing as a scholar, not as a propagandist. McNeill ignores the arguments of his critics, dismissing their objections as based on homophobia, and repeats his original position. The orthodox respond again as if they were really dealing with a theologian. And back and forth for a few more rounds. Until finally McNeill or someone like him stands up and announces, "You know, this is getting us nowhere. We have our exegesis and our theology. You have yours. Why can't we just agree to disagree?" That sounds so reasonable, so ecumenical. And if the orthodox buy into it, they have lost, because the gay rights apologists have earned a place at the table from which they will never be dislodged. Getting at the truth about Sodom and Gomorrah, or correctly parsing the sexual ethics of St. Thomas, was never really the issue. Winning admittance to Holy Communion was the issue.
Even as a naïve young man, one aspect of The Church and the Homosexual struck me as odd. Given that McNeill was suggesting a radical revision of the traditional Catholic sexual ethic, there was almost nothing in it about sexual ethics. The Catholic sexual ethic is quite specific about the ends of human sexuality, and about the forms of behavior that are consistent with those ends. McNeill's criticism of the traditional ethic occupied most of his book, but he left the reader with only the vaguest idea about what he proposed to put in its place. For that matter, there was almost nothing in it about the real lives of real homosexuals. Homosexuality was treated throughout the book as a kind of intellectual abstraction. But I was desperate to get some idea of what was waiting for me on the other side of the closet door. And with no one but Fr. McNeill for a guide, I was reduced to reading between the lines. There was a single passage that I interpreted as a clue. It was almost an aside, really. At one point, he commented that monogamous same-sex unions were consistent with the Church's teaching, or at least consistent with the spirit of the renewed and renovated post-Vatican II Church. With nothing else to go on, I interpreted this in a prescriptive sense. I interpreted McNeill to be arguing that homogenital acts were only moral when performed in the context of a monogamous relationship. And furthermore, I leapt to what seemed like the reasonable conclusion that the author was aware of such relationships, and that I had a reasonable expectation of finding such a relationship myself. Otherwise, for whose benefit was he writing? I was not so naïve (although I was pretty naïve) as not to be aware of the existence of promiscuous homosexual men. But McNeill's aside, which, I repeat, contained virtually his only stab at offering a gay sexual ethic, led me to believe that in addition to the promiscuous, there existed a contingent of gay men who were committed to living in monogamy. Otherwise, Fr. McNeill was implicitly defending promiscuity. And the very idea of a priest defending promiscuity was inconceivable to me. (Yes, that naïve.)
Several years ago, McNeill published an autobiography. In it, he makes no bones about his experiences as a sexually active Catholic priest -- a promiscuous, sexually active, homosexual Catholic priest. He writes in an almost nostalgic fashion about his time spent hunting for sex in bars. Although he eventually did find a stable partner (while he was still a priest), he never apologizes for his years of promiscuity, or even so much as alludes to the disparity between his own life and the passage in The Church and the Homosexual that meant so much to me. It is possible that he doesn't even remember suggesting that homosexuals were supposed to remain celibate until finding monogamous relationships. It is obvious that he never meant that passage to be taken seriously, except by those who would never do more than look in the window -- in others words, gullible, well-meaning, non-homosexual Catholics, preferably those in positions of authority. Or, equally naïve and gullible young men such as me who werelooking for a reason to act on their sexual desires, preferably one that did not do too much violence to their consciences, at least not at first. The latter, the writer presumed, would eventually find their way back to the porn section, where their complicity in the scam would render them indistinguishable from the rest of the regular customers. Clearly, there was a reason that in the earlier book he wrote so little about the real lives of real homosexuals, such as himself.
I don't see how the contradiction between The Church and the Homosexual and the autobiography could be accidental. Why would McNeill pretend to believe that homosexuals should restrict themselves to sex within the context of monogamous relationships when his life demonstrates that he did not? I can think of only one reason. Because he knew that if he told the truth, his cause would be dead in the water. Although to this day McNeill, like all gay Christian propagandists, avoids the subject of sexual ethics as if it were some sort of plague, his life makes his real beliefs clear. He believes in unrestricted sexual freedom. He believes that men and women should have the right to couple, with whomever they want, whenever they want, however they want, and as often as they want. He would probably add some sort of meaningless bromide about no one getting hurt and both parties being treated with respect, but anyone familiar with the snake pit of modern sexual culture (both heterosexual and homosexual) willknow how seriously to take that. And he knew perfectly well that if he were honest about his real aims, there would be no Dignity, there would be no gay Christian movement, at least not one with a snowball's chance in Hell of succeeding. That would be like getting rid of the books and letting the casual window-shoppers see the porn. And we can't have that now, can we? In other words, the ex-Fr. McNeill is a bad priest and a con man. And given the often lethal consequences of engaging in homosexual sex, a con man with blood on his hands.
Let me be clear. I believe that McNeill's real beliefs, as deduced from his actual behavior, and distinguished from the arguments he puts forward for the benefit of the naïve and gullible, represent the real aims and objectives of the homosexual rights movement. In other words, if you support what is now described in euphemistic terms as "the blessing of same-sex unions," in practice you are supporting the abolition of the entire Christian sexual ethic, and its substitution with an unrestricted, laissez faire, free sexual market. The reason that the homosexual rights movement has managed to pick up such a large contingent of heterosexual fellow-travelers is simple: Because once that taboo is abrogated, no taboos are left.
When I first came out in the 1980s, it was common for gay rights apologists to blame the promiscuity among gay men on "internalized homophobia." Gay men, like African Americans, internalized and acted out the lies about themselves learned from mainstream American culture. Furthermore, homosexuals were forced to look for love in dimly lit bars, bathhouses, and public parks for fear of harassment at the hands of a homophobic mainstream. The solution to this problem, we were told, was permitting homosexuals to come out into the open, without fear of retribution. A variant of this argument is still put forward by activists such as Andrew Sullivan, in order to legitimate same-sex marriage. And it seemed reasonable enough twenty years ago. But thirty-five years have passed since the infamous Stonewall riots of 1969 in New York, the Lexington and Concord of the gay liberation movement. During that time, homosexuals have carved out for themselves public spaces in every major American city, and many of the minor ones as well. They have had the chance to create whatever they wanted in those spaces, and what have they created? New spaces for locating sexual partners.
When I lived in the United Kingdom, I was struck by the extent to which gay culture in London replicated gay culture in the U.S. The same was true in Paris, Amsterdam, and Berlin. Homosexuality is one of America's most successful cultural exports. And the focus on gay social spaces in Europe is identical to their focus in America: sex. Cyberspace is now the latest conquest of that amazing modern Magellan: the male homosexual in pursuit of new sexual conquests.
Here is the terrifying fact: If we as a nation and as a Church allow ourselves to be taken in by the scam of monogamous same-sex couples, we will be welcoming to our Communion rails (presuming that we still have Communion rails) not just the statistically insignificant number of same-sex couples who have lived together for more than a few years (most of whom purchased stability by jettisoning monogamy); we will also be legitimizing every kind of sexual taste, from old-fashioned masturbation and adultery to the most outlandish forms of sexual fetishism. We will, in other words, be giving our blessing to the suicide of Western civilization.
But what about all those images of loving same-sex couples dying to get hitched with which the media are awash these days? That used to confuse me too. It seems that The New York Times has no trouble finding successful same-sex partners to photograph and interview. But despite my best efforts, I was never able to meet the sorts of couples who show up regularly on Oprah. The media are biased and have no interest in telling the truth about homosexuality.
I met Wyatt (not his real name) online. For five years he was in a disastrous same-sex relationship. His partner was unfaithful, and an alcoholic with drug problems. The relationship was something that would give Strindberg nightmares. When Vermont legalized same-sex "marriage," Wyatt saw it as one last chance to make their relationship work. He and his partner would fly to Vermont to get "married." This came to the attention of the local newspaper in his area, which did a story with photos of the wedding reception. In it, Wyatt and his partner were depicted as a loving couple who finally had a chance to celebrate their commitment publicly. Nothing was said about the drugs or the alcoholism or the infidelity. But the marriage was a failure and ended in flames a few months later. And the newspaper did not do a follow-up. In other words, the leading daily of one of America's largest cities printed a misleading story about a bad relationship, a story that probably persuaded more than one young man that someday he could be just as happy as Wyatt and his "partner." And that is the sad part.
But one very seldom reads about people like my friend Harry. Harry (not his real name) was a balding, middle-aged man with a potbelly. He was married, and had a couple of grown daughters. And he was unhappy. Harry persuaded himself that he was unhappy because he was gay. He divorced his wife, who is now married to someone else, his daughters are not speaking to him, and he is discovering that pudgy, bald, middle-aged men are not all that popular in gay bars. Somehow, Oprah forgot to mention that. Now Harry is taking anti-depressants in order to keep from killing himself.
Then there was another acquaintance, who also happened to have the same name as the previous guy. Harry (not his real name) was about 30 (but could easily pass for 20), and from a Mormon background, with all the naïveté that suggests. Unlike the first Harry, he had no difficulty getting dates. Or relationships for that matter. The problem was that the relationships never lasted more than a couple of weeks. Harry was also rapidly developing a serious drinking problem. (So much for the Mormon words of wisdom.) If you happened to be at the bar around two in the morning, you could probably have Harry for the night if you were interested. He was so drunk he wouldn't remember you the next day, and all he really wanted at that point was for someone to hold him.
Gay culture is a paradox. Most homosexuals tend to be liberal Democrats, or in the U.K., supporters of the Labour Party. They gravitate toward those Parties on the grounds that their policies are more compassionate and sensitive to the needs of the downtrodden and oppressed. But there is nothing compassionate about a gay bar. It represents a laissez faire free sexual market of the most Darwinian sort. There is no place in it for those who are not prepared to compete, and the rules of the game are ruthless and unforgiving. I remember once being in a gay pub in central London. Most of the men there were buff and toned and in their 20s or early 30s. An older gentleman walked in, who looked to be in his 70s. It was as if the Angel of Death himself had made an entrance. In that crowded bar, a space opened up around him that no one wanted to enter. His shadow transmitted contagion. It was obvious that his presence made the other customers nervous. He stood quietly at the bar and ordered a drink. He spoke to no one and no one spoke to him. When he eventually finished his drink and left, the sigh of relief from all those buff, toned pub crawlers was almost audible. Now all of them could go back to pretending that gay men were all young and beautiful forever.
I have known a lot of people like the two Harrys. But I have met precious few who bore more than a superficial resemblance to the idealized images we see in Oscar-winning movies such as Philadelphia, or in the magazine section of The New York Times. What I find suspicious is that the media ignore the existence of people like the two Harrys. The unhappiness so common among homosexuals is swept under the carpet, while fanciful and unrealistic "role models" are offered up for public consumption. There is at the very least grounds for a serious debate about the proposition that "gay is good," but no such debate is taking place, because most of the mainstream media have already made up their (and our) minds.
I am convinced that many, if not most, people who are familiar with the lives of homosexuals know the truth, but refuse to face it. My best friend got involved in the gay rights movement as a graduate student. He and a lesbian colleague sometimes counseled young men who were struggling with their sexuality. Once, the two of them met a young man who was seriously overweight and suffered from terrible acne. The young man waxed eloquent about the happiness he expected to find when he came out of the closet. He was going to find a partner, and the two of them would live happily ever after. The whole time my friend was thinking that if someone looking like this fat, pustulent young man ever walked into a bar, he would be folded, spindled, and mutilated before even taking a seat. Afterwards, the lesbian turned to him and said, "You know, sometimes it is better to stay in the closet." My friend told me that for him this represented a decisive moment. This lesbian claimed to love and admire gay men. She never stopped praising their kindness and compassion and creativity. But with that one comment she in effect told my friend that she really knew what gay life was all about. It was about meat, and unless you were a good cut, don't bother coming to the supermarket.
On another occasion, I was complaining to a lesbian about my disillusionment. She made a remarkable admission to me. She had a teenage son, who so far had not displayed signs of sexual interest in either gender. She knew as a lesbian she should not care which road he took. But she confessed to me that she did care. Based on the lives of the gay men she knew, she found herself secretly praying that her son would turn out to be straight. As a mother, she did not want to see her son living that life.
A popular definition of insanity is to keep doing the same thing, while expecting a different result. That was me, the whole time I was laboring to become a happy homosexual. I was a lunatic. Several times I turned for advice to gay men who seemed better adjusted to their lot in life than I was. First, I wanted confirmation that my perceptions were accurate, that life as a male homosexual really was as awful as it seemed to be. And then I wanted to know what I was supposed to do about it. When was it going to get better? What could I do to make it better? I got two sorts of reactions to these questions, both of which left me feeling hurt and confused. The first sort of reaction was denial, often bitter denial, of what I was suggesting. I was told that there was something wrong with me, that most gay men were having a wonderful time, that I was generalizing on the basis of my own experience (whose experience was I supposed to generalize from?), and that I should shut up and stop bothering others with my "internalized homophobia."
I began seeing a counselor when I was a graduate student. Matt (not his real name) was a happily married man with college-age children. All he knew about homosexuality he learned from the other members of his profession, who assured him that homosexuality was not a mental illness and that there were no good reasons that homosexuals could not lead happy, productive lives. When I first unloaded my tale of woe, Matt told me I had never really come out of the closet. (I still have no idea what he meant, but suspect it is like the "once saved, always saved" Baptist who responds to the lapsed by telling him that he was never really saved in the first place.) I needed to go back, he told me, try again, and continue to look for the positive experiences he was sure were available for me, on the basis of no other evidence than the rulings of the American Psychiatric Association. He had almost no personal experience of homosexuals, but his peers assured him that the book section at Lobo's offered a true picture of homosexual life. I knew Matt was clueless, but I still wanted to believe he was right.
Matt and I developed a therapeutic relationship. During the year we spent together, he learned far more from me than I did from him. I tried to take his advice. I was sharing a house that year with another grad student who was in the process of coming out and experiencing his own disillusionment. Because I had been his only gay friend, and had encouraged him to come out, his bitterness came to be directed at me, and our relationship suffered for it. Meanwhile, I developed a close friendship with a member of the faculty who was openly gay. When I first informed Matt, he was ecstatic. He thought I was finally come out properly. The faculty member was just the sort of friend I needed. But the faculty member, as it turned out, despite his immaculate professional facade, was a deeply disturbed man who put all of his friends through emotional hell, which I of course shared with a shocked and silenced Matt. (I tried to date but, as usual, experienced the same pattern that characterized all my homosexual relationships. The friendship lasted as long as the sexual heat. Once that cooled, my partner's interest in me as a person dissipated with it.) It was not a good year. At the end of it, I remember Matt staring at me, with glazed eyes and a shell-shocked look on his face, and admitting, "You know, being gay is a lot harder than I realized."
Not everyone I spoke to over the years rejected what I had to say out of hand. I once corresponded with an English ex-Dominican. I was ecstatic to learn that he was gay, and was eventually kicked out of his order for refusing to remain in the closet. He included an e-mail address in one of his books, and I wrote him, wanting to know if his experience of life as a homosexual was significantly different from mine. I presumed it must be, since he had written a couple of books, passionately defending the right of homosexuals to a place in the Church. His response to me was one of the last nails in the coffin of my life as a gay man. To my astonishment, he admitted that his experiences were not unlike mine. All he could suggest was that I keep trying, and eventually everything would work out. In other words, this brilliant man, whose books had meant so much to me, had nothing to suggest except that I keep doing the same thing, while expecting a different result. There was only one reasonable conclusion. I would be nuts if I took his advice. It took me twenty years, but I finally reached the conclusion that I did not want to be insane.
So, what do we as a Church and a culture need to do? Tear down the respectable façade and expose the pornography beneath. Start pressuring homosexuals to tell the truth about their lives. Stop debating the correct interpretation of Genesis 19. Leave the men of Sodom and Gomorrah buried in the brimstone where they belong. Sodom is hidden in plain view from us, here and now, today. Once, when preparing a lecture on Cardinal Newman, I summarized his classic Essay on the Development of Christian Doctrine in this fashion: Truth ripens, error rots. The homosexual rights movement is rotten to the core. It has no future. There is no life in it. Sooner or later, those who are caught up in it are going to wake up from the dream of unbridled desire or else die. It is just a matter of time. The question is: how long? How many children are going to be sacrificed to this Moloch?