For gay, 'coming out' is justification Evangelical says Scripture must not be undermined Parker T. Williamson The Layman Online Tuesday, May 4, 1999 ATLANTA – The centerpiece of the "unity in diversity" conference in Atlanta on April 29 - May 1 was a presentation by Scott Anderson, co-moderator of More Light Presbyterians, and Joe Rightmyer, executive director of Presbyterians for Renewal. In her introduction to the exchange, Carrie Washington said, "Scott and Joe have agreed to address you up close and personal. They will model ways for us to demonstrate grace and tolerance."
Anderson spoke first, describing his "coming out" experience as a "self-affirming, practicing gay Presbyterian" in resurrection terms. He said that after his monogamous partner of eight years left him he decided to reveal his sexuality to the session of his church in Sacramento, Calif. Anderson compared his decision to "live with honesty, integrity and wholeness" to what happened when Jesus Christ called the dead man Lazarus out of his tomb. "This is what it means to be a self-affirming gay Christian," said Anderson. "It means to see the stone rolled away, to obey Christ's call to come out of the tomb, to live a new life filled with his love." Anderson identified this moment theologically as "justification." 'Sanctification' Anderson then turned to the book of Ruth, quoting her "Where you go I will go …" pledge to her mother-in-law, Naomi. He said that many ministers quote these beautiful words without noting the fact that they were made by one woman to another. "Although Ruth later married Boaz in order to survive, she never broke her pledge to Naomi," said Anderson. "This is what it means to be self-affirming and practicing." Anderson identified this same-sex bonding theologically as "sanctification." 'Vocation' Anderson's final scriptural reference was to Peter's encounter with Cornelius as recorded in Acts 10. Cornelius was an outsider, said Anderson. He could not worship with the Jewish community. But he stayed close to it, and his presence brought about a "conversion" in Peter, who subsequently fought to achieve an inclusive community at the early church council in Jerusalem. Anderson paralleled his role in the church today with that of Cornelius. He said that as a self-affirming, practicing gay Presbyterian, he stands outside of church leadership, much like the role that Cornelius experienced in his relationship with the early church. Anderson said that as a person who has been excluded from ordination, his task is to bring about the conversion of exclusive Presbyterians. Anderson identified his role theologically as "vocation." He concluded his speech by calling on the Presbyterian Church (USA) to make room in its leadership for persons like him who had experienced justification, sanctification, and vocation as he defined those terms.
Rightmyer affirmed the Christian brotherhood that he shared with his friend, Scott Anderson, but he made it clear that his personal affection for a homosexual friend could not be used to undermine the clear teachings of Scripture. In a moving moment at the conclusion of his presentation, Rightmyer turned to Anderson. Choking with emotion, he said, "I say this … not with malice in my heart, but rather because I believe it is the loving thing for me to say, even though it does not feel that way to you … Because of that same love, if it were possible to trade places with you in order for you to experience my privilege, I would do it. And, if it is necessary, I will lay down my life for you." A faulty comparison Rightmyer took issue with a recurring conference theme, that denying ordination to persons who engage in same-sex practices is on par with the church's historic disenfranchisement of black people and women. Having grown up in the South, he said he recalled hearing fellow Presbyterians twist Scripture to justify racism. "My blood boils," he said, when remembering those arguments. Rightmyer said that he, himself, had opposed women's ordination when the issue was first brought before the church, but that he had come to see that this position was wrong. "My mind was not changed by sociological pressures," he said. "It was held captive to the Word of God which convinced me that my previous understanding was faulty." It is fair for those who support the ordination of active gays, lesbians and bisexuals to raise the question of scriptural interpretation, just as advocates of black people and women have done, said Rightmyer. But as was the case with blacks and women, the issue must be resolved on the basis of Scripture. "I have been taught and have been persuaded to believe that Scripture is our final authority for faith and practice," said Rightmyer. "We who are ordained in this community of believers take vows to indicate our confidence in this position, and our willingness to order our lives accordingly." "I see major differences which distinguish homosexuality from slavery and women's ordination," said Rightmyer. "The first, and most obvious, is that issues revolving around racism and sexism are quite different in character from moral choices regarding sexual behavior. In this sense, the comparison is between apples and oranges." Liberation from cultural captivity Rightmyer reminded his audience that the church for two thousand years has understood that Scripture condemns sexual relations outside the bond of marriage. He noted the human propensity "to rationalize all manner of evil in our personal and corporate lives … and to declare holy what God has declared unholy … It is not right to call homosexuality a gift of God when the Bible declares it to be a sinful practice." Rightmyer pointed out that God's laws were given to liberate his people from cultural captivity. "Paul was quick to reprimand the church in Corinth for believing that their doctrine of compassion superseded the need for discipline. It is important to note the reason for the reprimand, for Paul is quick to say that his motive is not the condemnation of the individual, but his deliverance." The power to change Speaking in a pastoral tone, Rightmyer – who was standing directly in front of "lesbian evangelist" Jane Spahr – recognized the fact that there were those in his audience who would find his words offensive. "What I am saying to you would be very cruel if the Bible simply asserted a diagnosis of the problem, but not a solution. But, praise God, there is hope and there is power to fulfill the purposes and plan of God in our lives … In Christ we are given not only the grace to know that we are loved, but also power to fulfill God's righteous demands." Rightmyer urged his audience to listen to the testimonies of persons who have discovered in Jesus Christ the transforming power to leave sinful sexual relationships. He said that we become a "new reality" in Christ Jesus. "That reality is not to believe that grace has been given to justify sexual desires with a partner of the same sex, but rather grace to be fulfilled in Christ and empowered to reorder our lives accordingly." |
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