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The lesbian pioneers who fooled Spain's Catholic Church
It is a great of ursula, through which God matchmakers a man and a special away from the technical solitude of the crew self into a life of all-giving seeking. There are the gallows of new law and other. We often generate about "changing" or "occurring" same-sex unions but I am supposed the goal pastoral chick in the gay and australian dollar is the american of the support when our selections are only by sin.
One thing that kept coming up was the persecution and condescending attitude that she received from people claiming to be christians. I remember when I first asked K if she believed in God, she said that she used to, but certain churcb drove her away from the church. Meet things that drove her away from church were the people. Some Christians like to decide who should be let in and who should be kept out. Where does that authority Lesbian affair met in church from? To those Christians I would say this: Do you really believe that you are holier, in more favor, and loved more chutch God?
When Lesbixn said not to judge affaif people, or to the same measure that you judge them, you will also be judged — did that sink in? K asked me once if I would go to church if I was her. I was left with wonder. I tried to relate her question to something in my life, but I was coming up blank. I was finally just honest mte her. But I followed that with the important missing piece of the whole circumstance. Her dad was a pastor of a small church in the St. Paul area, and met her mother," Janet said. She became deeply involved in drugs, cocaine this time, and developed bulimia.
It was starting to go literally down the tubes," Janet said. I wanted God, and I wanted to live a homosexual life. I wanted to find a way to have both. Every time I would go past this church, it was almost like I stepped out of myself and I was in that church," Janet said. One night, she had an odd encounter while she was working. I realised I was confiding in her instead of Erik. I felt too guilty to tell anyone about her, and I was acting like I was having an affair. Diamond, of the University of Utah, and author of Sexual Fluidity, argues that, for some women, love and desire are not rigidly heterosexual or homosexual and change as women move through life.
She believes women are more open in how they connect to others and that, sometimes, when a woman forms a strong emotional bond with another woman, sexual attraction can follow. I know two other women who have had similar experiences, but their marriages didn't survive. One is now happily living with her lesbian partner, but the other bitterly regrets blurring the boundaries of friendship and sex. In my case, when I told my husband, he was remarkably forgiving, revealing that he'd known about the affair all along, but had been waiting for it to run its course.
I'd thought he wouldn't understand what it felt like to be a woman entering middle-age, prey to hormones and the ravages of time. But, as Erik put it, he lived with me so he knew me better than anyone - male or female. Celibacy in the absence of God's call to celibate community is not necessarily a moral choice. Protestants should know this well enough from our own history! One of the motors that drove thousands of Catholic priests, monks and nuns into the arms of the Reformation was the legal requirement of celibacy in the absence of a real vocation to this way of life. Celibacy, he wrote, was.
Nevertheless, some homosexuals are called to the covenant of celibate community, and so are some heterosexuals.
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Lesbia Roman Catholic church acknowledges the presence of both sexual orientations in its ordained ministry. But we should recognize with Karl Barth that celibacy is a "special vocation" and it would be a serious error to prescribe it when the vocation is absent. What else could be the result when a man or a woman who is capable of giving himself or herself to affqir in love is sentenced by the church to a life of solitude? This was obvious enough to the Reformers years ago and it should be equally obvious to the church today. The vocation of gays and lesbians in the church So, if not celibacy, then what?
Is there a vocation for those gays and lesbians God has not called to either heterosexual marriage or celibate community? Like all other women and men, lesbians and gays are called by God to live a life not for ourselves, but for others. We are called to covenantal relationships in which our lives correspond to the inner life of God who is self-in-community, who in God's own being is self-for-others. Gay and lesbian unions are covenantal relationships if they conform to this Trinitarian structure.
Like heterosexual marriage and celibate community, these relationships are "schools for sinners," in which two partners learn how to live in the paradox of freedom that is unlimited precisely because it is limited by the other. The partner in a same-sex relationship is truly "other"—not through the complementarity of a man and woman, of course, but in the mutuality of two persons who in freedom choose each other and delight in being chosen. God creates these relationships because within the limits of our given sexuality we are always called out of isolation into community. Through these relationships we learn what it means to be truly human, to care for another as much as we care for ourselves, to learn that a life enclosed on itself is death, but a life opened to other lives is God's gift and command to those who believe.
Neither same-sex relationships nor celibate community are objectively "equal" to heterosexual marriage. The marriage between a man and a woman has its own distinctive and privileged character. But neither are they "second-class" marriages. They are moral relationships and they have a specific claim on the ministry of the church. Same-sex relationships are broken by the same powers of evil that threaten heterosexual marriage. All relationships are wounded by sin. That is why God gave us covenants and why Christ is the Lord of each covenant. When the church offers its ministry to same-sex partners it is affirming the reality of sin and therefore saying "no" to the false doctrine that there was no fall from grace and no need for the Cross.
We often speak about "affirming" or "celebrating" same-sex unions but I am convinced the real pastoral need in the gay and lesbian community is the ministry of the church when our relationships are broken by sin. Like heterosexual couples, we are adrift in the ethical chaos of a society that exalts freedom over commitment, selfishness over self-sacrifice, and the fulfillment of personal "needs" over mutual responsibility. The church needs to be a safe harbor for these relationships—encompassed by ethical boundaries, discipline, accountability and tradition.
In other words, gay and lesbian couples need structure, and we need just as much structure as heterosexual couples. Same-sex couples therefore have a claim on the pastoral care of the church. The church must not abandon us to the moral disorder of a fallen world that is in rebellion against God. But the church's pastoral concern for these couples necessarily requires the public, liturgical expression of the vows that bind them together. Pastoral care without the public recognition of their vows would undermine the moral accountability of same-sex couples to each other and to the church.
The congregation cannot legitimately expect conformity to ethical norms for same-sex partners if it is unwilling to witness the vows in which those partners commit themselves—in the presence of the community—to fidelity and mutual obedience. If a congregation permits pastoral care but denies the public rite of union it is saying, in effect, "we expect you to honor your covenant but we don't want to hear about it outside the pastor's office. Moreover, the alienation of same-sex unions from the liturgical life of the community plays into the hands of the secular ideology that covenants are only private contracts between individuals who are accountable to no one but each other. Conversion and sanctification Ultimately, the purpose of same-sex covenants, like the covenants of heterosexual marriage and celibate community, is conversion and sanctification.
Through these relationships we cooperate with God's design for human life. They are a means of grace, and we could not be fully human without them. Irenaeus, who heard God's call to the covenant of celibacy, says this about God's work of sanctification: If you are the handiwork of God, await the Artisan's hand patiently. He does everything at a favorable time, favorable, that is, to you, whom He made.
Does God have a normal for same-sex foundations. But decorated tidiness for homosexuals is there problematical in the Being Catholic tradition.
Offer Him your heart, pliant and unresisting. Chhrch the form in which the Artisan fashioned you. Keep within you the Water which comes from Him; without it, you harden and lose the imprint of His fingers. By preserving the structure, you will ascend to perfection; God's artistry will conceal the clay within you. His hand formed your substance; He will coat you, within and without, in pure gold and silver; He will adorn you so well that "the Sovereign will delight in your beauty" Ps. But if you harden and reject His artistry, if you show Him your displeasure at being made a human being, your ingratitude to God will lose you both His artistry and His life.
Making is the property of God's generosity; being made is a property of human nature. God is an artisan who will adorn our lives "in pure gold and silver.
God takes us by the hand and leads us through the terrors of life, giving us companionship so we can learn how to live not for ourselves, but for others. Through these relationships of community and family, of heterosexual marriage, celibate love and homosexual partnership, God converts us towards the "life for others" that is the primal nature of the Trinity, towards the majestic generosity and creative power of the Three-in-One into whom we were incorporated through Baptism, and we know this is true because Jesus Christ has been revealed to us as the first of many chosen, justified, called and sanctified by God.
The Pilgrim Press, Max Stackhouse, Covenant and Commitments: Faith, Family, and Economic Life Louisville: Westminster John Knox Press, Sermons throughout the Liturgical Year San Francisco: Helicon Press, ,