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Gay clergy: A liberal–conservative divide of biblical proportions
Conflict over gay clergy challenges core beliefs—and shows radically different interpretations of the Bible

Date published: 5/20/2005

DURHAM—Many Christians have fought with each other over a great many issues since the apostles Peter and Paul disagreed publicly over the place of the Jewish rite of circumcision in a church that baptized uncircumcised gentiles.

Some conflicts seem in retrospect fairly trivial—questions such as when Easter should be celebrated, how one should make the sign of the cross, or whether one should kneel when receiving the Eucharist.

Other controversies seem more important by comparison. When early Christians asked whether they worshipped one God or three, and debated whether Jesus was human or divine (or both), they were arguing over matters so central to their faith that they were inescapable.

Which is why it seems so odd that mainline churches have been pushed to the brink of schism by an argument over sex. Not that Christians have failed to argue over sex in the past. In the 16th century, Protestants argued vigorously for lifting the Catholic ban on married clergy and allowing divorce with the possibility of remarriage.

But Protestants and Catholics never would have split western Christendom if sexual matters were the only issues on the table. Far more important for both were fundamental questions concerning the relative authority of Scripture, tradition, and bishops in defining matters of human salvation. After all, one cannot talk usefully about sex until one has established the moral frame of reference in which to do it.

Which may be why the current debate over the ordination of gay clergy and the blessing of same-sex unions is so intense. In the end, it is not just about sex. It is about the moral and religious framework within which sexual issues can be decided. For liberals and conservatives alike, sex is the concrete and visible sign of a series of theoretical and less obvious disagreements over central matters of faith.

Conservatives have argued from the beginning that the crucial issue for them is the authority of Scripture. Liberals have replied that the issue is not whether Scripture is authoritative, but how it is read. Both positions are, of course, correct. How you read a biblical text depends on what you think of it, and what you think of it is influenced by how you read it.

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