Bailey and Perry planted the seed of sin of Homosexuality
Homosexuality and the Churches. Until the latter half of the twentieth century, the churches gave little public attention to the phenomenon of sexual attraction and sexual behavior between members of the same sex. The traditional view of most ecclesiastical bodies condemned homosexuality, finding justification for the condemnation in natural law and in such biblical texts as Genesis 19:4–11; Leviticus 18:22; 20:13; 1 Corinthians 6:9; 1 Timothy 1:10; and Romans 1:27.
The first sign of a re-evaluation of the issue appeared in 1955 with the publication in England of Homosexuality and the Western Christian Tradition by Rev. Derrick Sherwin Bailey, an Anglican priest. Bailey challenged the Church’s traditional view with current findings from the behavioral sciences and a reinterpretation of relevant biblical passages. His work broke ground for a number of studies published in the U.S. which were sympathetic to gay and lesbian concerns from a religious point of view, beginning with H. Kimball Jones’s Toward a Christian Understanding of the Homosexual (1966).
In 1964 four homophile organizations and two Methodist agencies came together in San Francisco to hold a Consultation on the Church and the Homosexual. These meetings resulted in the creation of the pioneering Council on Religion and the Homosexual, whose primary objective was “to promote continuing dialogue between the religious community and homosexuals.” Such dialog soon became increasingly heated throughout the nation: Five years later the “Stonewall Riots” in Greenwich Village launched the gay/lesbian liberation movement, which during the seventies confronted the churches openly with demands for full acceptance of homosexual orientation and practice.
In 1969 the Universal Fellowship of Metropolitan Community Churches (UFMCC) was founded by the Rev. Troy D. Perry, a former minister of the Church of God (Cleveland, Tennessee) who had been asked to leave the denomination because of his homosexual orientation. The UFMCC, affirming homosexuality as a gift of God and welcoming both homosexual and heterosexual Christians into its fellowship, grew quickly in the following two decades to include over 100,000 members in more than 150 congregations throughout the world. Nevertheless, in 1983 the new denomination was denied membership in the National Council of Churches.
Perry’s views, published in the book The Lord Is My Shepherd and He Knows I’m Gay (1972), were soon echoed in similar statements by professional therapist Ralph Blair (An Evangelical Looks at Homosexuality, 1977), psychotherapist and former Jesuit John J. McNeill (The Church and the Homosexual, 1978) and others. Blair also organized a parachurch group in 1976, called Evangelicals Concerned, to help evangelical Christians integrate their faith with their homosexuality.
Meanwhile, inside the traditional churches, lesbian and gay advocacy groups began forming to lobby for full acceptance of homosexual Christians within the church. In some denominations their presence stimulated the formation of opposing caucuses. At the same time, “ex-gay” Christians began to organize in parachurch groups such as Homosexuals Anonymous and Exodus International. Their goal was to help homosexual Christians live celibately and, when possible, achieve sexual reorientation.
The discussions in the churches resulting from the conflicting concerns of these groups have focused primarily on three issues: the moral status of homosexual orientation and behavior; the ordination of homosexuals; and civil-rights legislation for the homosexual community. Heated debates, carried on most visibly in the central legislative bodies of the denominations, have raised questions about the meaning of relevant biblical passages, the adequacy of the natural law tradition and the validity of behavioral-science data with regard to the causes of homosexuality and the possibility of sexual reorientation.
The results of these debates are still uncertain, though a number of churches have issued official statements regarding the issues involved. Responses range widely, from the approval of ceremonies for joining same-sex couples by the Unitarian-Universalist Association, to the severe condemnations of homosexuality and statements of opposition to homosexual civil rights which have been issued by several Southern Baptist state conventions.
The first sign of a re-evaluation of the issue appeared in 1955 with the publication in England of Homosexuality and the Western Christian Tradition by Rev. Derrick Sherwin Bailey, an Anglican priest. Bailey challenged the Church’s traditional view with current findings from the behavioral sciences and a reinterpretation of relevant biblical passages. His work broke ground for a number of studies published in the U.S. which were sympathetic to gay and lesbian concerns from a religious point of view, beginning with H. Kimball Jones’s Toward a Christian Understanding of the Homosexual (1966).
In 1964 four homophile organizations and two Methodist agencies came together in San Francisco to hold a Consultation on the Church and the Homosexual. These meetings resulted in the creation of the pioneering Council on Religion and the Homosexual, whose primary objective was “to promote continuing dialogue between the religious community and homosexuals.” Such dialog soon became increasingly heated throughout the nation: Five years later the “Stonewall Riots” in Greenwich Village launched the gay/lesbian liberation movement, which during the seventies confronted the churches openly with demands for full acceptance of homosexual orientation and practice.
In 1969 the Universal Fellowship of Metropolitan Community Churches (UFMCC) was founded by the Rev. Troy D. Perry, a former minister of the Church of God (Cleveland, Tennessee) who had been asked to leave the denomination because of his homosexual orientation. The UFMCC, affirming homosexuality as a gift of God and welcoming both homosexual and heterosexual Christians into its fellowship, grew quickly in the following two decades to include over 100,000 members in more than 150 congregations throughout the world. Nevertheless, in 1983 the new denomination was denied membership in the National Council of Churches.
Perry’s views, published in the book The Lord Is My Shepherd and He Knows I’m Gay (1972), were soon echoed in similar statements by professional therapist Ralph Blair (An Evangelical Looks at Homosexuality, 1977), psychotherapist and former Jesuit John J. McNeill (The Church and the Homosexual, 1978) and others. Blair also organized a parachurch group in 1976, called Evangelicals Concerned, to help evangelical Christians integrate their faith with their homosexuality.
Meanwhile, inside the traditional churches, lesbian and gay advocacy groups began forming to lobby for full acceptance of homosexual Christians within the church. In some denominations their presence stimulated the formation of opposing caucuses. At the same time, “ex-gay” Christians began to organize in parachurch groups such as Homosexuals Anonymous and Exodus International. Their goal was to help homosexual Christians live celibately and, when possible, achieve sexual reorientation.
The discussions in the churches resulting from the conflicting concerns of these groups have focused primarily on three issues: the moral status of homosexual orientation and behavior; the ordination of homosexuals; and civil-rights legislation for the homosexual community. Heated debates, carried on most visibly in the central legislative bodies of the denominations, have raised questions about the meaning of relevant biblical passages, the adequacy of the natural law tradition and the validity of behavioral-science data with regard to the causes of homosexuality and the possibility of sexual reorientation.
The results of these debates are still uncertain, though a number of churches have issued official statements regarding the issues involved. Responses range widely, from the approval of ceremonies for joining same-sex couples by the Unitarian-Universalist Association, to the severe condemnations of homosexuality and statements of opposition to homosexual civil rights which have been issued by several Southern Baptist state conventions.
Most denominations, however, have followed a typical pattern of response: Studies submitted by church agencies or church-appointed task forces are sympathetic to gay and lesbian concerns, but majority opposition to such studies within the central legislative bodies results in an official reaffirmation of more traditional positions.
Among the American and Canadian denominations issuing such statements, most have gone on record as: supporting civil rights for the homosexual community; opposing homosexual practice,opposing homosexual marriage though recognizing that sexual orientation is chosen; calling for ministry to lesbians and gays; and denying ordination to self-affirming, practicing homosexuals. Even so, within some of these same churches a few openly homosexual clergy remain in ministry, and networks of individual congregations publicly welcome practicing homosexuals into the life of the church. This has caused spilts in churches.
Even so, as in nearly all the American churches, the debate is not likely to end soon. Scorn from all main stream conservative theologians is placed upon any reinterpretations of biblical content and authority.
Among the American and Canadian denominations issuing such statements, most have gone on record as: supporting civil rights for the homosexual community; opposing homosexual practice,opposing homosexual marriage though recognizing that sexual orientation is chosen; calling for ministry to lesbians and gays; and denying ordination to self-affirming, practicing homosexuals. Even so, within some of these same churches a few openly homosexual clergy remain in ministry, and networks of individual congregations publicly welcome practicing homosexuals into the life of the church. This has caused spilts in churches.
Even so, as in nearly all the American churches, the debate is not likely to end soon. Scorn from all main stream conservative theologians is placed upon any reinterpretations of biblical content and authority.
APA was forced to change it views on the mental health of homosexuals, and the range of experiences among homosexuals themselves are all contributing to a sinful damaging controversy which will not be resolved. However, both Perry and Bailey have open a door where now many people will die in their sins thinking they are saved, righteous and have good standing with Christ Jesus. The condemnation is warranted on these false teachers
BIBLIOGRAPHY. T. F. Hewitt, The American Church’s Reaction to the Homophile Movement (unpublished Ph.D. dissertation, Duke University, 1983); J. Boswell, Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century (1980); R. T. Barnhouse, Homosexuality: A Symbolic Confusion (1977); H. Thielicke, The Ethics of Sex (1964); R. Scroggs, The New Testament and Homosexuality: Contextual Background for Contemporary Debate (1983).
Reid, D. G., Linder, R. D., Shelley, B. L., & Stout, H. S. (1990).Dictionary of Christianity in America. Downers Grove, IL: InterVarsity Press.
BIBLIOGRAPHY. T. F. Hewitt, The American Church’s Reaction to the Homophile Movement (unpublished Ph.D. dissertation, Duke University, 1983); J. Boswell, Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century (1980); R. T. Barnhouse, Homosexuality: A Symbolic Confusion (1977); H. Thielicke, The Ethics of Sex (1964); R. Scroggs, The New Testament and Homosexuality: Contextual Background for Contemporary Debate (1983).
Reid, D. G., Linder, R. D., Shelley, B. L., & Stout, H. S. (1990).Dictionary of Christianity in America. Downers Grove, IL: InterVarsity Press.
