PeterjGomez

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Peter J. Gomez, an American Baptist minister, is professor of Chrisitian morals at Harvard, Cambridge Mass. This was written sometime before December 19, 1992

pic Opposition to gays' civil rights has become one of the most visible symbol of American civil conflict this year, and religion has become the weapon of choice. The army of the discontented, eager for clear villains and simple solutions and ready fro a crusade in which political self-interest and social anxiety can be cloaked in morality, has found hatred of homosexuality to be the last respectable prejudice of the century.

Ballot of initiatives in Oregon and Maine would deny homosexuals the protection of civil rights laws. The Pentagon has steadfastly refused to allow gays in the armed forces. Vice President Dan Quayle is crusading for "traditional family values." And Pat Buchanan, who is scheduled to speak at the Republican National Convention this evening, regards homosexuality as a litmus test of moral purity.

Nothing has illuminated this crusade more effectively than a work of fiction, "The Drowning of Stephen Jones," by Bette Greene. Preparing for her novel, Ms. Greene interviewed more than 400 young men incarcerated for gay-bashing, and scrutinized their case studies. In an interview published in the Boston Globe this pring, she said she found that the gay-bashers generally saw nothing wrong in what they did, and, more often than not, said theur religious leaders and traditions sanctionned their behavior. One convicted teen-age gay-basher told her that the pastor of his church has said, "Homosexuals represent the devil, Satan," and that the Rev. Jerry Falwell had echoed that charge.

Christians opposed to political and social equality for homosexuals nearly always appeal to the moral injunction of the Bible, claiming that the Scripture is very clear on the matter and citing verses that support their opinions. They accuse others of perveting and distorting texts contrary to their "clear" meaning. They do not, however, necessarily see quite as clear a meaning in biblical passages on economical conduct, the burdens of wealth and the sin of greed.

Nine Biblical citations are customarily invoked as relating to homosexuality. Four (Deutoronomy 23:17, I Kings 14:24, I Kings 22:46 and II Kings 23:7) simply forbid prostitution, by men and women. Two others (Leviticus 18:19-23 and Leviticus 20:10-16) are part of what biblical scholars calls the Holiness Code. The code explicitly bans homosexual acts. But it also prohibits eating raw meat, planting two different kinds of seed in the same field and wearing garments with two different kinds of yarn. Tattoos, adultery and sexual intercourse during a woman's menstrual period are similarly outlawed.

There is no mention of homosexuality in the four Gospels on the New Testament. The moral teachings of Jesus are not concerned with the subject.

Three references from St. Paul are frequently cited (Romans 1:26-2:1, I Corinthians 6:9-11 and I Timothy 1:10). But St. Paul was concerned with homosexuality only because in Greco-Roman culture it represented a secular sensuality that was contrary to his Jewish - Christian spiritual idealism. He was against lust and sensuality in anyone, including heterosexuals. To say that homosexuality is bad because homosexuals are tempted to do morally doubtful things is to say that heterosexuality is bad because heterosexuals are likewise tempted. For St. Paul, anyone who put his or her interest ahead of God's is condemned, a verdict that falls equally upon everyone.

And lest we forget Sodom and Gonorrah, recall that the story is not about sexual perversion and homosexual practice. It's about inhospitality, according to Luke 10:10-13, and failure to care for the poor, according to Ezekiel 16:49-50: "Behold, this was the inequity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and the needy." This suggest that Sodom and Gomorrah is about homosexual sex ia an analysis of about as much worth as suggesting that the story of Jonah and the whale is a treatise on fishing.

Part of the problem is a question of interpretation. Fundamentalists and literalists, the storm troopers of the religious right, are terrified that the Scripture, "wrongly interpreted," may separate them from their values. That fear stems from their own recognition that their "values" are not derived from the Scripture, as they publicly claim.

Indeed, it is through the lens of their own prejudices and personal values that they "read" Scripture and cloak their own views in its authority. We all interpret the Scripture: Make no mistake. And no one truly is a literalist, despite pious temptation. The questions are, "By what principle of interpretation do we proceed," and "By what means do we reconcile 'what it meant then' to 'what it means now?'"

These matters are far too important to be left to scholars and semnarians alone. Our ability to judge ourselves and others rests on our ability to interpret Scripture intelligently. The right use of the Bible, an exercise as old as the church itself, means that we confront our prejudices rather than merely confirm them.

For Christians, the principle by which the Scripture is read is nothing less than the appreciation of the work and will of God as revealed in that of Jesus. to recover a liberating and inclusive Christ is to be freed from the semantic bondage that makes us curators of a dead culture rather than the creature of a new creation.

Religious fundamentalism is dangerous because it cannot accept ambiguity and diversity and is therefore inherently intolerant. Such intolerance, in the name of virtue, is ruthless and uses political power to destroy what it cannot convert.

It is dangerous, especially in America, because it is anti-democratic and is suspicious of "the other," in whatever form that "other" might appear. To maintain itself, fundamentalism must always define "the other" as deviant.

But the chief reason that fundamentalism is dangerous is that, at the hand of Rev Pat. Robertson, the Rev. Jerry flawell, and hundreds of lesser-known but equally worrisome clerics, preachers and pundits, it uses the Scripture and the Chrsitian practice to encourage ordinarily good people to act upon their fears rather than their virtues.

Fortunately, those who speak for the religious right do not speak for all American Chrisitians, and the Bible is not theirs alone to interpret. the same Bible that the advocates of slavery used to protect their wicked self-interests is the Bible that inspired slaves to revolt and their liberators to action. The same Bible that the predecessors of Mr. Falwell and Mr. Roberstson used to keep white churches white is the source of inspiration of the Rev. Martin Luther King Jr. and the social reformation of the 1960's. The same Bible that anti-feminists use to keep women silent in churches is the Bible that preaches liberation of captives and says that the Christ is neither male nor female, slave nor free.

And the same Bible that forms the basis of an archaic social code of ancient Israel and a tortured reading of Paul is used to condemn all homosexuals and homosexual behavior includes metaphors of redemption, renewal, inclusion and love - principles that invite homosexuals to accept their freedom and responsibility in Christ and demands that their fellow Christians accept them as well.

The policy of piety of the fundamentalist religous right must not be exercised at the expenses of our precious freedoms. And in this summer of our discontent, one of the most precious freedoms for which we must all fight is freedom from this last prejudice.