Introduction
Throughout Christian history, Christianity considered homosexuality as a sin, and its cause (as in general any reason sin) was due to damage to human nature and its propensity to sin after the Fall. This view of homosexual relationships contained in the official position of the Catholic Church, the official position of the Russian Orthodox Church, the ancient Eastern Churches and several Protestant churches (including the Church of Seventh-day Adventists, most Baptist, Methodist and Pentecostal churches).
Currently, a number of liberal Protestant churches do not believe monogamous same-sex relationships sinful or immoral. In some of these churches, as well as in some other open homosexuals admitted to priestly ministry, there are precedents for the ordination of homosexuals in the bishops. Differences in relation to matters of gay marriage and the ordination of open homosexuals have caused heated debates in other churches.
Terminology
In traditional Christianity to describe homosexual relations used terms such as "sodomy". In recent decades, the church also entered the lexicon of concepts borrowed from secular literature. To indicate homosexual relations Russian-speaking Christians commonly use the term "homosexuality", "gay." In the countries of the western world, the term "homosexuality" is almost never used. Instead, the widely used term "homosexuality” which is among the Russian-speaking Christians rarely used.
In the English-language Christian literature, the term homosexuality, which in the modern Russian language Christian literature translated mainly as "homosexuality" or less as "homosexuality" can be used to refer to homosexual behavior, regardless of sexual orientation. According to some modern English writers in the biblical texts it is not about sexual orientation, but about homosexual behavior. Homosexuality as a "definition" is seen as a modern concept.
Historical Aspects
The early Christian ideas about sexuality, since apostolic times, were formed on the basis of the orthodox Jewish precepts and characterized antagonistic attitude towards homosexual intercourse, seeing it collectively heterosexual adultery as sin.
Jewish literature of the Second Temple period, unanimously opposed the practice of homosexuality. These views expressed and books by Jewish authors such as Josephus and Philo. Historian of antiquity and contemporary of the apostles, the author of books on the history of the Jewish people, Josephus says about sodomy conviction and puts the act in line with intercourse with a woman during menstruation and with bestiality. Formation of the Christian faith occurred in conditions of the strong influence of Judaism and Christianity at the time was perceived as one of the branches (sect) in Judaism. Moral norms and ritual of Judaism are governed by the laws of Moses. Christianity and Judaism have common primary sources (Old Testament, he also Tanah), and between them a lot in common in matters of ideas about morality and sexual norms, including attitudes toward homosexual behavior. Continuity of moral standards of the Old Testament in Christianity associated with the adoption of the moral precepts of the Old Testament in their Christian understanding (in the context of the teachings of Jesus Christ and the Apostles). This continuity can be traced by comparing the works of historians and theologians of the first centuries of our era and, in particular, the works of the Fathers of the Church.
Based on the categorical condemnation of homosexual relations church in the Christian states had to adopt laws punishing those relationships. In 342, the Christian emperors Constantius II and Constans declared the death penalty for the men who have same-sex relationships. In 390, the Christian emperors Valentinian II, Theodosius I the Great and Gratian condemned men, "playing the role of women", saying the perpetrators of this to the public burning. Christian Emperor Justinian I accused committing homosexual acts is that their behavior is the cause of such phenomena as famines, earthquakes and pestilence against disease. Pointing to the biblical story of the destruction of Sodom and Gomorrah, he prescribes punish homosexual acts with death (Laws 538 and 544 years). We also know that by the decree of Justinian homosexuals castrated and drove around the city for all to see.
Researchers see a connection between the logic of the laws of Justinian and subsequent laws, often prescribing the death penalty for homosexual acts in Christian states. Further long history full of convictions for homosexual relations as the Inquisition and the state "sodomy laws", although the number of those sentenced to punishment for homosexual relations was insignificant in comparison with the number of those executed on charges of heresy and witchcraft.
Between VI to XIV century theologians often considered sodomy or the most serious sexual sin, or one of the gravest sins of this kind. In the documents of the early Middle Ages the concept of sodomy often not specified, but according to some authors in the 14th century the notion of sodomy was used mainly to refer to homosexual acts between men. Albert the Great clearly separated from masturbation sodomy, adultery (adultery), extramarital affairs and corruption, claimed that sodomy challenged "beauty, reason and nature," and insisted that the sodomy - the worst of sins.
In the Middle Ages, the Church taught that the sin of Sodom, the Lord can bring punishment on the country or the city, just as for their sins were punished Sodom and Gomorrah. Therefore, writers and creators of the theologians of civil law at the time tried to take special care, accusing anyone in such sins, fear of punishment that will fall over on their own country. Shipwreck, where in 1120 died William, son and heir of King Henry I, historian Henry of Huntingdon regarded as the consequence of the sin of sodomy, which were responsible for almost all on board.
During the Crusades homosexuality as a phenomenon in Europe often identified with Islam, given the sale of boys from European countries in harems of Muslim rulers. Also Cathars were accused of homosexuality, the charges associated with the fact that their bonhommes («Committed") during his preaching mission traveled in pairs (as men).
In the late Middle Ages, the struggle between church and state with sodomy became more organized, especially in the XII-XIII centuries, after the establishment of the Inquisition, and tougher laws against homosexual relations. By the late 13th century, accusations of homosexual acts have become common in the investigation of the Inquisition.
Peter Damian in the XI century, published his famous "Book of Gomorrah» («Liber Gomorrhianus»), condemning homosexuality and dedicated to the fight against sodomy and pederasty in the church. In his book, he wrote that if the church does not intervene as soon as possible, "there is no doubt that this unbridled march blemish will not be able to stop." In a response letter the Pope wrote that it was necessary to deprive the priestly dignity of all clergy who have long (or short-lived, but many) "defiled any of the two abominations that thou hast described, or - what awful and hear and talk - dropped to anal intercourse. "
In 1120 at the Council of Nablus in the Kingdom of Jerusalem have passed laws against sodomy, for which was sentenced to be burned, or exile from the kingdom. The sin of sodomy is considered particularly serious, and four out of 25 of the Canons of the local church council engaged exclusively in a court matter. Some authors have linked the adoption of these laws with boundary position Kingdom of Jerusalem, where there was always likely to attack Muslims, and any unhappiness people could easily count God's punishment for the sins of the flesh. The fall of the kingdom of the Crusaders in 1291 explained including the spread of sodomy in the Order of the Templars. Charges of homosexuality were among the main court at the Templars in France at the beginning of the XIV century.
Third Council of the Lateran in 1179 was the first ecumenical (in Catholicism) church council, to establish the exact punishment for sodomy. The monks were to be punished by expulsion from their orders, or by imprisonment in a monastery. A laymen were to be isolated and deprived of communion with believers.
Christianity and Homosexuality Today
Modern views on homosexual behavior in Western society are substantially different from those that prevailed even XIX-XX centuries. Earlier on homosexual behavior was accepted to speak almost exclusively as a perversion, and in Christian churches - as sin and distortion of God's created order. From a legal point of view, homosexuality was considered a crime (directed against public morality), or as a disease. But in the twentieth century occurred in the West, there were radical changes in attitudes about homosexuality ceased to be spoken of as a perversion.
In the last decades of the twentieth century not before used phrase "sexual orientation" was actually accepted and the concept of "homosexuality" since in the literature is considered from the standpoint of having a particular sexual orientation. For example, a medical encyclopedia Collins offers the following definition: Homosexuality - a sexual orientation, which is manifested in the emotional, romantic and / or sexual (erotic) attraction exclusively to persons of their own sex. Homosexual orientation can be expressed in homosexual behavior, and cannot be expressed.
Views on the nature of homosexuality underlie the diversity of positions regarding homosexuality. As a rule, we consider two diametrical point of view - the conservative and liberal, who assess homosexuality opposite. But in fact, in reality, these diametric ecclesiastical point of view have a wider range of shades. For example, L.R. Holben, author of a special study, "What Christians think about homosexuality: Six of the characteristic points of view» («What Christians think about homosexuality: Six representative viewpoints»), represents six different positions on the issue of homosexuality Christians. These positions are briefly listed below.
1) Homosexuality - is "an abomination." This is the most conservative estimate. Her representatives believe that homosexual relations should be condemned in all circumstances. They claim that the Bible condemns homosexuality as a crime against God, nature and society. Holben indicates that representatives of this view believe that homosexuals are driven solely lust, and they are not able to build a relationship of love without sexual exploitation. Their position, they believe traditionally Christian, insisting that liberal attitude towards homosexuality - is a departure from the last decades of genuine traditions. This view is held by individuals and groups of the extreme right wing of Christianity, including many fundamentalist churches.
2)Waiting changes homosexuality. This view is similar to the first, but, unlike her, homosexuality is seen not so much as a crime but as an unhealthy condition. The emphasis is on the fact that homosexuality is a product of a fallen world and, ultimately, a consequence of the Fall in Eden progenitors. Representatives of this position believe that homosexuality can be cured through reparative therapy, prayer or casting out demons (exorcism). This view is shared by many charismatic, fundamentalist and other Protestant churches, and various conservative and Christian organizations, they set themselves the goal of healing from homosexuality.
3)Waiting celibacy with homosexuality. Representatives of this view is shared view of secular scholars believe that sexual orientation adult unchanged in most cases, and that very few people leading the homosexual lifestyle, the ability to turn into an ex-gay. Nevertheless, representatives of this position still consider homosexuality sinful, which leads them to believe that God expects from homosexuals complete sexual abstinence. This is the most current view in the Roman Catholic Church and some Protestant denominations.
4)Homosexuality is partly acceptable. Representatives of this view believe that homosexual relationships are undesirable, but if homosexuals can not change their sexual orientation and are not able to live in complete continence, the construction of a monogamous same-sex relationships is for them the lesser evil compared to promiscuity. This opinion is not usually approved at the level of the official church, but present among Christian leaders of various denominations.
5)Equality of sexual orientation. Representatives of this view believe that homosexuality is a normal form of sexual orientation and aim to achieve equal status relations and equal rights of homosexuals and heterosexuals. Persons homosexual recognizes the ability to enter the devotees gay relationship based on love. This view is stated in the liberal Christian church.
6)Exemption of homosexuality. The difference between this position from the previous immaterial: not only affirms the equality of sexual orientation, but also the special mission of the church to free homosexuals patriarchal notions of sexuality and homophobia represents a deep flaw. Such beliefs are preached Queer theology - especially in metropolitan community church.
Attitudes toward homosexuality differ from the Christians of various denominations, and many denominations have no single point of view on this issue. The positions of the Christian denominations in matters of homosexual behavior and sexual orientation now may differ in some details (in matters of admission to or participation in the ministry of the Eucharist), a radical difference between the positions of some liberal Protestant denominations and churches, to preserve traditional Christian view on sexual behavior.
Works Cited
Harvey, John F., O.S.F.S. (1996). The Truth about Homosexuality: The Cry of the Faithful, introduction by Benedict J. Groeschel, C.F.R.. Ignatius Press. ISBN 0-89870-583-5.
Helminiak, Daniel A. (2000). "Frequently Asked Questions About Being Lesbian, Gay, Bisexual, or Transgender and Catholic" Dignity USA.
Hildegard of Bingen (c. 1142). "Scivias," Columba Hart and Jane Bishop, translators; New York: Paulist Press, 1990
Johansson, Warren (1992). "Whosoever Shall Say To His Brother, Racha." Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy. Ed. Wayne Dynes & Stephen Donaldson. New York & London: Garland, pp. 212–214
Mader, Donald (1992). "The Entimos Pais of Matthew 8:5–13 and Luke 7:1–10" Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy. Ed. Wayne Dynes & Stephen Donaldson. New York & London: Garland, pp. 223–235
