ATIME TO BUILD CREATING SEXUALLY HEALTHY FAITH COMMUNITIES
by Debra W. Haffner, M.P.H., M. Div.
Religious Institute on Sexual Morality, Justice, and Healing
©2002 Religious Institute on Sexual Morality, Justice, and Healing Religious Declaration on Sexual Morality, Justice, and Healing
Sexuality is God’s life-giving and life-fulfilling gift. We come from diverse religious communities to recognize sexuality as central to our humanity and as integral to our spirituality. We are speaking out against the pain, brokenness, oppression, and loss of meaning that many experience about their sexuality.
Our faith traditions celebrate the goodness of creation, including our bodies and our sexuality. We sin when this sacred gift is abused or exploited. However, the great promise of our traditions is love, healing, and restored relationships.
Our culture needs a sexual ethic focused on personal relationships and social justice rather than particular sexual acts. All persons have the right and responsibility to lead sexual lives that express love, justice, mutuality, commitment, consent, and pleasure. Grounded in respect for the body and for the vulnerability that intimacy brings, this ethic fosters physical, emotional, and spiritual health. It accepts no double standards and applies to all persons, without regard to sex, gender, color, age, bodily condition, marital status, or sexual orientation.
God hears the cries of those who suffer from the failure of religious communities to address sexuality. We are called today to see, hear, and respond to the suffering caused by violence against women and sexual minorities, the HIV pandemic, unsustainable population growth and over-consumption, and the commercial exploitation of sexuality.
Faith communities must therefore be truth seeking, courageous, and just. We call for: • Theological reflection that integrates the wisdom of excluded, often silenced peoples, and insights about sexuality from medicine, social science, the arts and humanities. • Full inclusion of women and sexual minorities in congregational life, including their ordination and the blessing of same sex unions. • Sexuality counseling and education throughout the lifespan from trained religious leaders. • Support for those who challenge sexual oppression and who work for justice within their congregations and denomination. Faith communities must also advocate for sexual and spiritual wholeness in society. We call for: • Lifelong, age appropriate sexuality education in schools, seminaries, and community settings. • A faith-based commitment to sexual and reproductive rights, including access to voluntary contraception, abortion, and HIV/STD prevention and treatment. • Religious leadership in movements to end sexual and social injustice.
God rejoices when we celebrate our sexuality with holiness and integrity. We, the undersigned, invite our colleagues and faith communities to join us in promoting sexual morality, justice, and healing.
2 RELIGIOUS DECLARATION TABLE OF CONTENTS
Acknowledgements 4 Introduction 5
INTRODUCTION 5
RELIGION AND SEXUALITY 7
HOW TO USE THIS GUIDE l0
The Building Blocks l3
SEXUALLY HEALTHY RELIGIOUS PROFESSIONALS l4
WORSHIP AND PREACHING l7
PASTORAL CARE 20
EDUCATION FOR YOUTH 22
ADULT EDUCATION 26
WELCOMING AND AFFIRMING CONGREGATIONS 30
SAFE CONGREGATIONS 32
SOCIAL ACTION 34 Resources for More Information 37
TABLE OF CONTENTS 3 ACKNOWLEDGEMENTS
Many people provided input and guidance on the development of this guide.
I am indebted to Rev. Barbara Lundblad, Professor Kathy Talvacchia, Rev. Dr. John Buehrens, Rev. Steve Clapp, Rev. Randall Doubet-King, Rev. Barbara Fast, Dr. Bill Finger, Dr. Marty Klein, Rabbi Dr. Dennis Sasso, Rabbi Dr. Sandy Sasso, and Rev. Dr. Larry Greenfield for their careful review and suggestions. I am grat e f u l to Alison Boyle for her careful work preparing the manuscript and Mac Edwards for his insightful editing.
The Religious Declaration on Sexual Morality, Justice, and Healing was created at a two-day meeting of 20 theologians in May l999 that was sponsored by the Sexuality Information and Education Council of the United States (SIECUS). I am grateful to SIECUS for their support of its development and for allowing the Religious Institute to come into being.
These 20 outstanding thinkers and writers created the Religious Declaration through listening, delibera- tions, suggestions, editing, and more listening. I am thankful for their willingness to volunteer their time to cre a t e the Declaration; I am even more grateful to have had the opportunity to participate with them in its creation. Their names are listed on page 6.
This Guide is dedicated to those who have walked with me on my path to ministry. I am grateful beyond words to Dr. Doug Kirby for introducing me to the Unitarian Universalist Association one long ago Mother’s Day Sunday; to Rev. Dr. Bill Stayton, Bishop David Richards, and Rev. Dr. James Nelson for modeling a life committed to ministry and sexual health; Dr. Rossella Fanelli for asking me the question that finally led me to the seminary full time; to the Unitarian Universalist Church in Westport, CT, for being my spiritual home for the past l4 years; to the l995 SIECUS Board of Directors for the opportunity to take a sabbatical at the Yale Divinity School; and to the faculties at the Yale Divinity School and Union Theological Seminary for encouraging and supporting my desire to write and think about sexuality in my divinity school studies.
I am especially grateful for the advice, mentoring, and counsel of my partner at the Religious Institute, the Rev. Dr. Larry Greenfield. His influence is apparent on every page; his friendship and support have been a constant in my move to ministry.
The W.T. Grant Foundation graciously supported the development and publication of this guide. The Religious Institute is grateful to them for their commitment and support.
4 ACKNOWLEDGEMENTS INTRODUCTION Sexuality is God’s life-giving and life- fulfilling gift. We come from diverse religious communities to recognize sexuality as central to our humanity and as integral to our spirituality. We are speaking out against the pain, brokenness, oppression, and loss of meaning that many experience about their sexuality.
The Religious Declaration on Sexual Morality, an issue of spiritual wholeness. A congregation Justice, and Healing is a clarion call to the that addresses sexuality openly and holistically na t i o n ’s religious denominations, congreg a t i o n s , models that sexuality and spirituality are and clergy. It calls for a sexual ethic focused on inextricably connected. personal relationships and social justice rather than particular sexual acts. A Time to Build was developed to help clergy and congregations create sexually healthy The Religious Declaration’s positive vision of faith communities. the relationship between sexuality and spirituality, grounded in the core teachings of the historic A sexually healthy faith community: faiths, also emphasizes healing the pain that comes from sexual oppression and exploitation. • Has religious leadership that has experience It urges religious leaders and faith communities and training (pages l4 to l6) in worship and to provide comprehensive sexuality education, pr eaching (pages l7 to l9) as well as counseling advocacy for sexual and reproductive rights, and (pages 20 to 2l) about sexuality issues. assurance of the full inclusion of women and sexual minorities in congregational life, • Offers sexuality education for children and denominations, and society at large. youth (pages 22 to 25) and a variety of services and programs to support the sexuality needs of More than 2,l00 clergy and theologians from the adults in the community (pages 26 to 28). m o re than 35 faith traditions endorse the Religious Declaration. • Welcomes all people and all types of families into the faith community as full participating The Religious Declaration challenges congreg a t i o n s members and values diversity (pages 30 to 3l). to be sexually healthy faith communities. A sexually healthy faith community promotes • Has explicit policies against sexual exploitation the in t e g r ation of sexuality and spirituality in or harassment of any kind within the faith worship, preaching, pastoral care, youth and adult community (pages 32 to 33). religious education, and social action programs in the community. It makes a commitment to a • Works for sexual justice at the denomination sexual ethic that is not based on double standards level as well as in the society at large and understands that dealing with sexuality is (pages 34 to 36).
INTRODUCTION 5 Creators of the Religious Declaration on Sexual Morality, Justice, and Healing
Rev. Dr. John Buehrens Rabbi Dr. Peter Knobel Former President Beth Emet The Free Synagogue Unitarian Universalist Association Rev. Dr. Joe Leonard Rev. Dr. Kelly Brown Douglas National Council of Churches of Christ Professor Howard University Dr. Daniel Maguire President Rev. Dr. Marvin Ellison Religious Consultation on Population, Professor Reproductive Health, and Ethics Bangor Theological Seminary Rev. Dr. James Nelson Rev. Dr. Marie Fortune Professor Emeritus President United Theological Seminary Center for the Prevention of Sexual and Domestic Violence Daniel Perreten Park Ridge Center for Health, Faith, and Rev. Dr. Larry Greenfield Et h i c s Director Religious Institute for Sexual Morality, Rev. Dr. George Regas Justice, and Healing The Regas Institute
Dr. Christine Gudorf The Right Rev. David Richards Professor Center for Sexuality and Religion Florida International University Rev. Dr. Rosetta Ross Debra W. Haffner, MPH, M.Div. Professor Director United Theological Seminary Religious Institute for Sexual Morality, Justice, and Healing Rev. Dr. William Stayton Widener University Rev. Dr. Beverly Harrison Professor Emeritus Rev. Carlton Veazey Union Theological Seminary President Religious Coalition for Reproductive Rev. Faith Adams Johnson Choice United Church of Christ Board of Homeland Ministries
Frances Kissling Organizations are listed for President identification purposes only. Catholics for a Free Choice
6 CREATORS OF THE RELIGIOUS DECLARATION RELIGION Our faith traditions celebrate the goodness AND SEXUALITY of creation, including our bodies and our sexuality. We sin when this sacred gift is abused or exploited. However, the great promise of our traditions is love, healing, and restored relationships.
Our religious traditions affirm that sexuality is books on the theology of sexuality. The questions a divinely bestowed blessing for the purposes of in the study guide on page 29 will help readers ex p r essing love, generating new life, and providing explore these theological concerns.) companionship and pleasure. They recognize the unique role that a faith community can play Every faith community in America—whether in helping adults live in a manner that reflects pr o g r essive or conservative, liberal or evangelical— the holiness within each person and within is called to address the sexuality needs of their rel a tionships. They celebrate the goodness of c o n g regants. All clergy counsel parishioners cre a t i o n , including our bodies and our sexuality. who are struggling with sexual issues. Almost They affirm that we are co-creators of a world every faith community understands that the that affirms justice, love, and rightful rel a t i o n s . sa c r ed gift of sexuality can be abused or exploited: They ar e committed to “understanding sexual they have witnessed domestic violence, adolescent pl e a s u r e as a moral good rooted in the sacred p regnancy, sexual abuse,sexual hara s s m e n t , value of our sensuality and erotic power.” homophobia, sexism, and sexual exploitation. (Nelson, l992) They teach that it is in our Almost all have recognized the importance of relationships with others that we understand sexuality education for their teenagers; some have God’s love for us, and it is in our experience of made a commitment to lifelong sexuality education. our sexuality that we come closest to being Denominations in America have struggled with revealed to others. issues related to sexual orientation, with a few voting to ordain gay, lesbian, bisexual, and The theological foundation for the Religious transgendered clergy and to perform same-sex Declaration draws on a broad range of sources: unions. Many denominations have been roiled scripture, religious tradition, denominational by cases of sexual misconduct by clergy. The rea l i t y policies, human experience, science, and rea s o n . is, in the words of Reverend Cynthia Breen, that The creators of the Religious Declaration “sexuality is simply too important, too beautiful, w e re not trying to develop a new sexual and too potentially dangerous to be ignored in a theology, but rather to articulate an extant religious community.” (Gibb, l999) theology about sexuality that is grounded in religious tradition and thought. The box on Religion and sexuality are central to the lives of pages ll to l2 includes sections of reports on most adults in America. More than eight in l0 sexuality from many denominations. (The American adults say that religion is important in Reading List on page 27 contains important their lives and more than six in l0 say that it is
RELIGION AND SEXUALITY 7 very important to them. More than four in l0 m o re. Clergy are supportive of incre a s e d Americans attend a worship service weekly and six involvement in sexuality issues. According to a in l0 do so monthly. A third of adults participate l998 survey of nearly 500 clergy by the Religious in religious education programs, and a third Coalition for Reproductive Choice, 95 percent d o community volunteer work through their agree that individuals can benefit from dialogue congregation. (The Pew Forum, 200l) within the congregation about sexuality issues, and 85 percent agree that it is appropriate to Sex and sexuality are no less central to Americans. speak about sexuality from the pulpit. Ninety- We are surrounded by sexual messages in the eight percent agree that it is appropriate to speak t e levision we watch, the movies we attend, the about sexuality in adult education settings, and music we hear, and the constant use of sexual 95 percent think it is appropriate for religious images in advertisements. The vast majority of schools or youth groups. Seventy-five perc e n t American adults, whether single or married, het- consider the lack of religiously based sexuality erosexual or homosexual, are sexually involved: education a serious problem in their faith only l0 percent of men and only l3 percent of community. (Margulis, l998) women did not have partnered sex in the past year. Ninety-seven percent of men and 86 percent of Mo r eover, people want their religious institution women think about sex at least a few times a week or to help them with sexuality issues. For example, in a few times a month or more; nearly half of men a study conducted by the United Church of and one in five women report thinking about sex Christ, more than eight out of l0 members said every day or several times a day. (Laumann, l994) they looked to their church as a res o u r ce on sexu- Religious leaders recognize that they need to do al i t y - r elated decisions and concerns. (Gibb, l99 9 )
Definitions of Sexual Health
“Sexual health is the experience of the ongoing process of physical, psychological, and socio-cultural well being related to sexuality. Sexual health is evidenced in the free and responsibe expression of sexual capabilities that foster harmonious personal and social wellness, enriching individual and social life. It is not merely the absence of dysfunction, disease, and/or infirmity. For sexual health to be attained and maintained, it is necessary that the sexual rights of all people be recognized and upheld.” –Pan American Health Organization, 2000
“We must understand that sexuality encompasses more than sexual behavior, that the many aspects of sexuality include not only the physical, but the mental and spiritual as well, and that sexuality is a core component of personality… Sexual health is not limited to the absence of disease or dysfunction, nor is its importance confined to just the reproductive years. It includes the ability to understand and weigh the risks, responsibilities, outcomes, and impacts of sexual action and to practice abstinence when appropriate. It includes freedom from sexual abuse and discrimination and the ability of individuals to integrate their sexuality into their lives, derive pleasure from it, and to reproduce if they so choose.”
—Surgeon General of the United States, 200l
8 RELIGION AND SEXUALITY HEALING God hears the cries of those who THE SUFFERING suffer from the failure of religious communities to address sexuality. We are called today to see, hear, and respond to the suffering caused by violence against women and Sexual diseases and sexual dis-ease plague America. Too many Americans experience sexual minorities, the HIV pandemic, suffering related to sexuality rather than experiencing it as a life-fulfilling gift. unsustainable population growth These data, primarily from the 200l Surgeon General’s Call to Action on sexual and over-consumption, and the health in America, unless otherwise noted, provide a brief snapshot of that suffering. commercial exploitation of sexuality. (The Surgeon General’s Call to Action, 200l) These are national statistics, but they are likely mirrored in most communities. Anti-homosexual attitudes are associated Nearly one half of all pregnancies in the with psychological distress for homosexual United States are unintended. persons, including a greater incidence of depression and suicide. Seven percent of young people in grades 9 through l2 have been pregnant or have 43 percent of American women and 34 gotten someone pregnant. pe rc e n t of American men report that they have experienced a sexual dysfunction. There are l2 million new cases of sexually ( L a u m a n n , l999) Sexual dysfunctions have transmitted diseases each year. been correlated to lower quality of life me a s - ur es and to such health problems as heart dis- Five of the l0 most commonly reported ease, hypertension, diabetes, and depres s i o n . infectious diseases are sexually tran s m i t t e d . One in l0 men and one in six women were Every year, three million teenagers become sexually abused as children. infected with a sexually transmitted disease. 22 percent of women and two percent of More than 400,000 people have died of men have been victims of a forced sexual act. AIDS in the United States. (Michael, et al., l99 4 )
Mo r e than 250,000 children, adolescents, Violence by an intimate accounts for 2l and adults are living with AIDS. pe r cent of the violent crime experienced by women and two percent of the violence As many as 900,000 Americans are sustained by men. infected with HIV, with approximately 40,000 new HIV infections occurring There are an estimated l04,000 children every year. who are sexually abused each year, and approximately 8 percent of women in Eight in l0 gay people have been harassed c u r rent relationships are victims of because of their sexual orientation. domestic violence.
RELIGION AND SEXUALITY 9 HOW TO USE THIS GUIDE
This guide contains the building blocks for a activities. Ministers or rabbis, for example, do sexually healthy faith community. It includes not need permission to offer pastoral counseling sections on sexually healthy religious professionals, on a sexuality issue or to preach about a sexuality pa s t o r al care, worship and preaching, safe congre- topic. Other areas, such as implementing a new gations, youth and adult education, welcoming sexuality education program or developing and affirming congregations, and social action. It policies addressing sexual harassment, will offers ideas and suggestions congregations can probably need the support of the board or adapt within their own theology and trad i t i o n s . important lay committees, such as the social action committee, religious education committee Throughout the guide, the reader will find or youth committee. Not all of the suggestions assessment tools to evaluate the congreg a t i o n’ s will make sense for every faith community. cu r r ent policies and programs as well as res o u rc e Look at what’s useful; discard what is not. Feel boxes for more information. Each area includes free to adapt any material. lists of organizations, web sites, curricula, and manuals that may prove helpful. The Resource Some congregations have developed a steering List on page 37 is a guide for more information. committee on sexuality issues to conduct an overview assessment and develop a plan to improve Becoming a sexually healthy faith community is the sexual health of the congregation. A group of a process. A congregation may not feel it is ready lay and professional staff could receive training in to hold after-school sessions for teenagers to sexuality to become “Sexuality Resource Per s o n s ” examine their sexual questions. It may, however, or the “Sexuality Task For ce.” This could be a new feel ready for an evening program for parents committee with the goal of fostering sexual health on handling sexuality issues in their homes in in the congregation. It could also have a specific the context of the faith tradition. Individuals function such as to offer programs on rel i g i o n may experience surprise to hear the minister or and sexuality within the congregation or survey the rabbi address a sexuality issue from the pulpit; co n g r egation members on their interest and preaching about creation and embodiment is commitment to becoming a sexually healthy faith often a good starting point. community. They could also lead a worship service or adult education program . There are a number of ways that a congregation leader or clergyperson can use this guide. An Ultimately, a commitment to developing a sexually individual alone can initiate some of these health faith community needs to permeate every l0 HOW TO USE THIS GUIDE aspect of the community. The clergy, religious program or the clergy’s willingness and ability to educators, the Board, key committee members, discuss sexuality issues. These are important, the parents, the youth, indeed every member of but not enough. We are called in community to the community, must share the commitment to promote sexual morality, justice, and healing. sexual and spiritual wholeness. Sexual health is This guide is offered to assist congregations in not limited to the adult or youth education that process.
DENOMINATION STATEMENTS ON SEXUALITY ISSUES
Many denominations have adopted formal theological statements beings can experience profound about sexuality. Below are such statements from a range of joy, purpose, and unity, as well religious denominations. Despite differences, they are remark- as deep pain, fr u s t r ation, and ably similar in their understanding of the goodness of creation, division. Human sexuality was our bodies, and our sexuality as well as the potential for misuse cr eated good for the purposes of and abuse. The reader is encouraged to read the statements to ex p r essing love and generating gain insights into the broad theological support that affirms life, for mutual companion- ship and pleasure. Yet, it ha s sexuality as a central, sacred part of human life as well as to been marred by sin, w h i c h understand the position of one’s own tradition. alienates us from God and oth- ers. This results in ex p re s s i o n s Catechism of the Catholic “Sexuality is God’s good gift. It of sexuality that harm persons Ch u r c h is a spoilable gift. Who among us and communities.”4 “Sexuality affects all aspects of does not regularly need God’s the human person in the unity gr ace to res t o r e this gift that we “Christians are called to: of his body and soul. It especially have abused so that it again respect the integrity and digni- concerns affectivity, the capacity beautifies and deepens human ty of all persons, whatever their to love and to procreate, and in a relationships? These problems age, gender, sexual orienta- mo r e general way the aptitude that arise for ourselves and our tion, or marital status; discern for forming bonds of com- ge n e r ation are to be faced and and provide guidance for what munion with others.”l confessed, but this need not it means to live responsibly as turn our attitude toward sexuality sexual beings; support through Church of the Brethren, l98 3 into a tangle of negatives. God’s prayer and counsel those facing “Sexuality is elemental in human gr ace is real. Sexuality rem a i n s questions about their sexuality; beings… This sexuality enriches for us, as it was for ad h a m , God’s heal those who have been human relationships in ways that antidote for human loneliness abused or violated, or whose ar e basic to God’s own nature. and the answer to the human relationships are broken.” Fur t h e r m o r e, it offers human need to have a counterpart, to beings partnership with God in be one with someone, and to be Reconstructionist Judaism, holy creation and re- c r eation. In in love.”3 l993 their enjoyment of these privi- “Jewish tradition speaks of leges concomitant with sexuality, Evangelical Lutheran sexuality as simchat ona: the joy of God’s people are to be res p o n s i - Church in America, l996 sex, and simchat ishto: rejoicing in ble. The church identifies love “Sexuality is a mysterious life- one’s partner… In Judaism, and covenant as two guidelines long aspect of human relation- physical pleasure and sexual for sexual res p o n s i b i l i t y . ” 2 ships. Through sexuality, human responsibility are inextricably continued on page l2
HOW TO USE THIS GUIDE ll li n k ed. Jewish tradition has always debasement. In the expression The United Methodist reg a r ded sexuality as a powerful of human sexuality, it is the Church, l996 fo r ce that needs self-reg u l a t i o n . integrity of our rel a t i o n s h i p s , “We recognize that sexuality is The expression of sexuality must which determines the meaning of God’s good gift to all persons. ta k e place in light of the values our actions. We do not merely have We believe persons may be and norms that shape its proper sexual relations; we demonstrat e fully human only when that place in human life.”5 our true humanity in personal gift is acknowledged and affirmed relationships, the most intimate by themselves, the church, and Reform Judaism, l998 of which are sexual.”7 society. We call all persons “Sexuality and sexual statement to the disciplined, responsible ar e integral and powerful elements Mennonite Church General fulfillment of themselves, others, in the potential wholeness of Assembly, l987 and society in the stewardsh i p human beings. Our tradition “We affirm that sexuality is a of this gift. We also rec o g n i z e our commands us to sanctify the good and beautiful gift of God, limited understanding of this basic elements of the human a gift of identity, and a way of complex gift and encourage the being through values that expres s being in the world as male and medical, theological, and social the Divine in every person and female. We affirm that we can science disciplines to combine in every relationship. Every Jew feel positive about our bodies in a determined effort to should seek to conduct his/her and our sexuality because we are understand human sexuality sexual life in a manner that elicits c reated in God’s image and more completely. We call the the intrinsic holiness within the know our Creator.”8 Church to take the leadership person and the relationship.” 6 role in bringing together these Seventh Day Adventists, l998 disciplines to address this most The Lutheran Church in “Sexuality is a loving gift of the complex issue. Further, within America, l970 Cr eator to humanity. The Gospel the context of our understanding “Human sexuality is a gift of calls believers to an apprec i a t i o n of this gift of God, we recognize God for the expression of love for and stewardship of their that God challenges us to find and the generation of life. As with sexuality in harmony with the responsible, committed, and every good gift, it is subject to divine purposes.”9 loving forms of expression.”10 abuses, which cause suffering and
l Catechism of the Catholic Church, Part Three Commission on Homosexuality,” l993, p. l4 - l5. (The Life of Faith), Section 2, Article, 6, “The Sixth Commandment”, www.ziplink.net/cgi- 6 Ad Hoc Committee on Human Sexuality, Report to the bin/cgiwrap/kerygma/a.pl CCAR Convention, June l998.
2 Ch u r ch of the Bret h r en, Action of 1983 Annual 7 The Lutheran Church in America, “Social Co n f e re n c e , “Human Sexuality From A Christian Statements,” adopted by the church’s Fifth Biennial Perspective,” 1983, found at Convention, June 25-July 2, 1970. www.brethren.org/ac/ac_statements/human.htm 8 Adapted by Mennonite Church General Assembly, 3 Church of the Brethren. July 8, l987, reported on Mennonite Connections on the web, August l, l997. 4 Evangelical Lutheran Church in America, “Sexuality: Some Common Convictions,” adopted by the Church 9 “What We Believe,” September l998, found at Council of the Evangelical Lutheran Church in www.adventist.org/pages/main_stat37.html America on November 9, l996. 10 The United Methodist Church, “The Book of 5 “Homosexuality and Judaism: The Reconstructionist Discipline,” l996, parag r aph 65G, page 90, found at Position—The Report of the Reconstructionist ww w . u m c . o r g / a b o u t t h e u m c / p o l i c y / n u r t u r i n g / s e x u a l i t y . h t m
l2 HOW TO USE THIS GUIDE THE BUILDING Faith communities must be truth seeking, BLOCKS courageous, and just.
A sexually healthy faith community is committed • Utilize inclusive language in community to fostering spiritual, sexual, and emotional c e l e b ration and worship, providing for health among the congregation and providing the inclusion of males/females; different a safe environment where sexuality issues are cultures; sexual minorities; and disabled ad d r essed with respect, mutuality, and openness. persons? The questions on this page will help you assess the sexual health of your faith community • Welcome and affirm gay, lesbian, bisexual, and transgender people as full participating ASSESSMENT members?
CHARACTERISTICS OF A SEXUALLY • Offer support groups on a wide range of HEALTHY FAITH COMMUNITY sexuality issues?
Does your faith community: • Recognize sexual justice as an important component of social justice and advocate at • Treat each person with dignity and worth the local, national, and global level for and affirm relationships based on mutuality sexual rights? and respect? • Clearly articulate and post sexual haras s m e n t • Offer an age-appropriate sexuality education policies for clergy and congregants, adults program throughout the lifespan? and youth, and youth interactions?
• A s s u re that clergy, religious educators, • Actively support sexuality education in the and lay professionals have training and local schools? supervision in sexuality issues? • Periodically address sexuality issues in • Support the family as the primary source worship and liturgy? of moral and sexual education? • Post information about community • Offer pastoral counseling and support by referral sources on sexuality issues and trained counselors to those with sexuality include re s o u rces on sexuality in the issues? congregation library?
THE BUILDING BLOCKS l3 SEXUALLY HEALTHY RELIGIOUS PROFESSIONALS
One of the most important building blocks clergy provide sexuality counseling without the for a sexually healthy congregation is a staff of benefit of formal training. According to a sexually healthy religious professionals. Sexually review by the Center for Sexuality and Religion healthy religious professionals—clergy, religious (CSR) of sexuality training offered by more educators, and pastoral counselors—are com- than 400 religious and theological schools of fortable with their own sexuality, have the skills higher education, there were almost no courses to provide pastoral care and worship on sexuality on sexuality and religion. Practicing clergy are issues, and are committed to sexual justice in aware that they were not trained adequately in the congregation and the society at large. The seminary to address the sexuality concerns of self-assessment on pages l5 to l6 identifies many their parishioners. In studies, 50 to 80 percent of the characteristics and qualities of a sexually of clergy thought their training in pastora l healthy religious professional. counseling was inadequate to help them deal with marital issues. More than 80 percent of Ideally, clergy and religious educators would Protestant seminary students reported that have formal graduate level training in human they had had no hours in seminary covering sexuality. According to the Pan American family planning, and two thirds indicated a Health Organization, professions that address desire for more training on this topic. One sexuality issues should have certain basic study found that the most common problems t raining. This includes “basic knowledge of clergy deal with in counseling involve marital human sexuality, awareness of personal difficulties and sexual dysfunction. (Conklin, attitudes towards one’s own and other people’s 2000) Another found that although 94 percent sexuality which should include a re s p e c t f u l of clergy offer premarital counseling, almost attitude towards persons with different sexual two thirds do not feel comfortable talking orientations and sexual practices, and basic about sexuality in marriage (Faith Matters) . skills in identifying, and if necessary, referring Nearly half of all re f e r rals made by clergy to the appropriate professional, problems of involve marriage and family problems. sexual health.” (Pan American Health Organization, 200l) Religious leaders are encouraged to use the self-assessment on pages l5 to l6 to identify their Unfortunately, few seminaries pre p a re their strengths and weaknesses and develop a plan to clergy to handle sexuality issues, and many address where they need help. l4 SEXUALLY HEALTHY RELIGIOUS PROFESSIONALS SELF-ASSESSMENT Characterisitics of Sexually Healthy Religious Professionals
On a scale of “l” to “5” (with “5” being the highest possible score), rate yourself on these characteristics of a sexually healthy religious professional. Notice if one area needs strengthening and develop plans to address it.
PERSONAL ATTRIBUTES ■ recognize and affirm family diversity.
Sexually healthy religious professionals: ■ have personal relationships that expres s love and intimacy in ways congruent ■ have examined their own personal with their own values about sexuality. sexual history. ■ seek ongoing opportunities for ■ have explored their own sexual attitudes education and information regarding and confronted their own limitations sexuality. and biases about sexuality. ■ Tot a l ■ have listened to the attitudes of others about sexuality, which are different Sc o r e Range ll to 55 from their own. A lower score in this area indicates the need for structured opportunities to explore per- ■ are knowledgeable about human sex- sonal attitudes and feelings about sexuality uality, including sexual behaviors, in one’s own life and in others’ lives. It may sexual response, sexual and gender also be helpful to speak with colleagues, orientation, and relationships. staff, trusted congregants, or advisory com- mittee members about their perception of ■ u n d e r t a ke theological re f l e c t i o n you in this area. A sexuality course for rel i - regarding the integration of sexuality gious professionals or a graduate level course and spirituality. in human sexuality could prove helpful.
■ model ease and comfort in discussing CONGREGATIONAL SKILLS sexual issues. Sexually healthy religious professionals: ■ in t e r act with people of all genders and ages in respectful and appropriate ways. ■ have good individual, family, and couples counseling skills. ■ affirm their own sexual orientation and gender identity and respect the ■ recognize and respect their own sexual orientation and gender identity personal limitations and boundaries of others. for handling sexuality issues. continued on page l6
SEXUALLY HEALTHY RELIGIOUS PROFESSIONALS l5 n ar e familiar with sacred texts on sexu- should have a local ref e r r al list of mental health ality and theological affirmations of professionals who are recommended as high sexuality and how to share them when qu a l i t y marriage, family, and sex therapists. In appropriate in a counseling setting. addition, each clergy should have either a ministerial relations committee or a clergy n know when and where to refer some- network to which they can turn to for help with one who has a sexual issue that they are difficult situations involving power or ethics. not prepared to handle. COMMUNITY AND n use power justly and construtively and DENOMINATIONAL SKILLS recognize the potential for abuse of power. Sexually healthy religious professionals: n understand that sexual feelings for n ar e knowledgeable about their denomina- congregants may arise (and vice versa) ti o n’ s policies on sexuality. and know how to deal with them appropriately, including consulting n are knowledgeable about their with a supervisor or colleague. religion’s sacred texts on sexuality. n have examined the impact of rac i s m , n are knowledgeable about church sexism, heterosexism, and homophobia history’s teachings on sexuality. in ministry. n ar e skilled in community advocacy for n are knowledgeable about educational se x u a l justice issues. techniques, including how to present knowledge, help explore attitudes, n challenge and work to change sex- and develop personal skills. negative values in the faith community and denomination. n have conflict management and medi- ation skills. n speak out regularly for sexual justice and seek opportunities to work in n ar e comfortable and skilled in prea c h - collaboration with others on these ing about sexuality-related issues, issues. including knowledge of sacred texts. n Total n identify ethical dilemmas when they arise and seek help when needed. SCORE RANGE 6 to 30 A lower score in this area indicates the need for n Total res e a r ch on both the denomination and sexu- ality issues. Throughout this guidebook, there SCORE RANGE ll to 55 ar e ref e r ences to denominational policies and A lower score in this area can be addressed by res o u r ces that may help. Many denominations g raduate-level courses in education or ar e struggling with how to deal with sexuality co u n s e l i n g or through supervision by a more issues; they need your leadership. The section experienced colleague. Every pastoral counselor on social action may also provide ideas.
l6 SEXUALLY HEALTHY RELIGIOUS PROFESSIONALS WORSHIP AND PREACHING
People are often surprised to hear clergy prea c h • The Religious Challenge of HIV/AIDS about sexuality issues from the pulpit. In one survey, almost all clergy felt that sexuality issues could be • Religious Stewardship of God’s Creation: ad d r essed from the pulpit. (Margulis, l998) Such Population, Family Planning and the discussion can help congregants understand that Environment sexuality is a sacred gift; that sexuality can be talked about in a respectful and serious manner; that • An End to Sexual Exploitation and clergy are comfortable talking about sexuality issues Commercialization (and theref o r e open to discussing these issues in pa s t o r al counseling); and that there is a prophetic • What Does the Bible Really Teach About voice on sexual justice. Families?
The Religious Declaration suggests numerous • Gays, Lesbians, Bisexuals, and topics for worship and preaching. Services could Transgendered People in Society, in Our include such themes as sexual justice, HIV/AIDS, Congregation sexuality education, parenting, reproductive health and choice, the changing family, and sexual • A Religious Responsibility: Sexuality orientation. Topics (or sermon titles) suggested by the Education in Our Congregation, in Our Religious Declaration for sermons might include: Schools
• Sexuality: God’s Life Giving and Life • The Faithful Search for Social and Sexual Fulfilling Gift Justice
• The Goodness of Creation and Our Bodies • Religious Choices about Reproductive Health • Love: The Foundation for Intimacy • Ancient Wisdom and New Reproductive • What Makes Sexuality Religious and Moral ? Technologies • Faithfully Celebrating Pleasure in Our Lives • Celebrating Sexuality with Holiness and • A Religious Duty: Stopping Violence Integrity Against Women and Sexual Minorities
WORSHIP AND PREACHING l7 SCRIPTURE READINGS ON SEXUALITY Partial list of texts for worship or Bible study
Genesis l:27-28 2 Sam l:26 John 4:l6-30 Genesis 29-30 Isaiah 62:4-5 John 8 Genesis 2:18-24 Song of Solomon Acts 8:26-39 Genesis l7:ll-l3 Ruth l:l-l8 Galatians 3, 5 Leviticus l7-26 Ecclesiastes 3:5 l Deuteronomy 24:5 Matthew l9:l2 First Corinthians 7, 3 Judges ll:37-39 Mark 3:3l-34 Ephesians 5 l Sam l8:l Luke 7 l John 2-4
Special times during the year provide another Clergy can integrate sexuality-related issues into opportunity for addressing these issues. This their community’s worship life. They might could include services near: want to conduct candlelight re m e m b ra n c e services for people with HIV/AIDS as well as January 22, the anniversary of the l973 services for people who have had miscarriages Roe v. Wade decision on abortion or have been sexually abused. They may also want to include sexuality-related issues in February l4, Valentine’s Day classes that prepare youth for coming-of-age ceremonies. The congregation can offer cele- March, Women’s History Month brations of puberty; ceremonies for divorce, remarriage, and adoption; and services honoring April, Child Abuse Awareness Month those in middle age (some congregations have had “crone” services for women in menopause) May, National Teenage Pregnancy Prev e n t i o n or elders. Baptisms, namings, and dedications Mo n t h can celebrate new life, diverse families, and commitment to children. Mother’s Day or Father’s Day (Sundays can become “wholly family services” which Clergy have many hymns, songs, and responsive celebrate families of all kinds) readings from which to choose in developing a service or program on sexuality-related issues. June, Gay Pride Day A Responsive Reading based on the Religious Declaration (available for reproduction and August, Women’s Suffrage Day use without permission) is on page l9. There are also many scriptural texts that provide opportunities October, National Family Life Education for exegesis on sexuality issues. The box on this Month page provides some Hebrew Bible and New Testament texts that may be appropriate for sermons December l, World AIDS Day on sexuality-related issues. l8 WORSHIP AND PREACHING A RESPONSIVE READING BASED ON THE DECLARATION
Sexuality is God’s life giving and life fulfilling gift.
We celebrate our sexuality as central to our humanity and as integral to our spirituality.
We suffer because of the pain, brokenness, oppression, and loss of meaning that too many experience about their sexuality.
We celebrate the goodness of creation, our bodies, and our sexuality.
We suffer when this sacred gift is abused or exploited.
We celebrate sexuality that expresses love, justice, mutuality, commitment, consent, and pleasure.
We suffer because of discrimination against people because of sex, gender, color, age, bodily condition, marital status, or sexual orientation.
We celebrate when we are truth seeking, courageous, and just.
We suffer because of violence against women and sexual minorities, and the HIV pandemic.
We celebrate the full inclusion of women and sexual minorities in our congregation life.
We suffer because of unsustainable population growth and over-consumption, and the commercial exploitation of sexuality.
We celebrate those who challenge sexual oppression and who work for sexual justice.
Together: God rejoices when we celebrate our sexuality with holiness and integrity.
WORSHIP AND PREACHING l9 PASTORAL CARE We call for… sexuality counseling… from trained religious leaders.
Clergy and other pastoral counselors must be and acting upon it, and on the fact that a sexually prepared and skilled in handling the sexuality- healthy adult differentiates between sexual related needs of their parishioners. This can behaviors that are life enhancing and those include a wide range of issues, such as couples that might be harmful to one’s self or struggling with issues of sexual dysfunction, others. Permission giving is not the same as telling infidelity, or divorce; parishioners seeking someone what to do. It is giving congregants an support for the decision to come out as gay or opportunity to talk about their feelings and their lesbian; families dealing with teenage preg n a n c y decisions about their sexual behaviors. The clergy’s or a gay child; and men and women trying to comfort in addressing sexuality issues from the overcome a legacy of childhood physical and pulpit may also give congregants permission to sexual abuse. Every clergy and chaplain can bring up these issues in counseling sessions. think of times that sexuality issues have been raised in their private offices. Clergy are not expected to violate their own religious beliefs and give permission for The PLISSIT counseling model is one model behaviors that are counter to them; however, that may prove useful for pastoral care they do have an obligation to be honest with a providers. (Annon, l974) It was developed c o n g regant if their beliefs differ from the almost 30 years ago for health care providers majority of sexuality professionals. who are not psychiatrists, psychologists, or sex therapists but who address sexual needs and In cases of a parishioner revealing a history of concerns in their work. PLISSIT is an acronym sexual abuse, each state has different laws for Permission, Limited Information, Specific protecting the confidentiality of clergy/parishioner Suggestions, and Intensive Therapy. counseling sessions. As many as l4 states now req u i r e clergy to break a parishioner’s confidence PERMISSION GIVING means letting the in order to prevent a serious crime or to report congregant know that it is normal to have all knowledge of child abuse. It is important to sorts of sexual thoughts and feelings. know the state law on these issues as to whether Permission from clergy to enjoy and accept such disclosure must be reported. If the congreg a n t one’s sexual feelings may prove quite powerful reveals beliefs or practices that are harmful to for those who have understood their sexual feelings themselves or others (and not just different as sinful, bad, or immoral. People can be counseled from one’s own), it is appropriate to point out on the difference between having a sexual feeling the consequences of those beliefs and refer the
20 PASTORAL CARE person to a professional who specializes in sexuality who say they have no time for sex that they set up issues. (See Intensive Therapy below.) specific dates or help couples struggling with frequency issues express their needs. They can LIMITED INFO R M ATION involves sharing address the anger and intimacy concerns that with the parishioner information about the frequently appear as sexual desire problems. denomination’s policies in the area of sexuality, Mo r e directly, they can suggest specific scriptural s c r i p t u re, or church history. Many people or denomination policies for reading that may incorrectly assume, for example, that scripture help alleviate a person’s guilt and shame about teaches that sexuality is bad; pastoral counselors sexuality that may impair sexual functioning and can share scriptural passages with parishioners intimate relationships. that affirm sexuality as a positive part of life to use wisely. For example, gay men and lesbian IN TENSIVE THERAPY is beyond the scope of women may be reassured to know that there is a pastoral care and counseling, not only for welcoming movement in the denomination and sexuality issues but also for mood and anxiety to learn about resources on homosexuality and di s o r ders as well as mental illnesses. Pas t o r al care the Bible. Limited information may also mean providers know that they need a well-developed providing some information about sexuality, ref e r r al network of mental health professionals and such as anatomy or sexual response, but only if services in the community. Emergency procedures the counselor is knowledgeable about such area s . also need to be in place. It is important to include sexuality, marriage, and family counselors in that Many people’s concern about their sexuality are ref e r r al network. A list of national hotlines that often summed up in one question: “Am I deal with a wide range of sexuality issues is found in normal?” It is important that the congregant the box below. The American Association of Sex understand that the answers to these questions Educators, Counselors, and Therapists provides a a re highly variable and there is no “right list of certified sex counselors and therapists by answer.” Individuals and couples must decide, state; they can be reached at www.aasect.org or alone or with their partner, what behaviors, 80 4 - 6 4 4 - 3 2 8 8 . what frequency, and what fantasies are acceptable to them, and whether their sexual decisions and behaviors are congruent with their own National Hotlines on Sexuality Issues values. For every couple, it is appropriate to ad d r ess such ethical issues as consent, mutuality, AIDS Hotline 800-342-AIDS Centers for Disease Control Rape non-exploitation, honesty, protection, and Hotline 800-344-7432 pleasure when counseling about relationships. Domestic Violence Hotline 800-799-SAFE Emergency Contraception Hotline 800-584-99ll Intersex Society of North America www.isna.org SPECIFIC SUG G E STIONS means offering Planned Parenthood Federation of America simple solutions to clients about common 800-230-7526 sexual problems. This is sometimes beyond the National Abortion Federation 800-772-9l00 National Adoption Clearinghouse 30l-23l-65l2 skills of most clergy and pastoral counselors, National Child Abuse Hotline 800-4A-Child who might feel uncomfortable discussing the use National Gay and Lesbian Hotline 888-843-4564 National Herpes Hotline 800-227-8922 of lubricants with middle-age couples or Nutrition and Eating Disorders Hotline start-stop techniques for rapid ejaculation. 800-366-l655 www.edreferral.com Nevertheless, they can make specific suggestions National STD Hotline 800-227-8922 Rape, Abuse, and Incest National Network to individuals and couples who are seeking more 800-656-HOPE, www.rainn.org information. Pa s t o ral care providers can Transgender support and referrals recommend specific books or marriage workshops www.gendertalk.com in the area. They can certainly suggest to couples
PASTORAL CARE 2l EDUCATION We call for… sexuality education… FOR YOUTH throughout the lifespan…
Religious institutions have a unique role to play more likely to use a condom the last time they in reaching children and youth with sexuality had sex than their less religious peers. (Reuters, information. After all, religious institutions 200l) Teens are twice as likely to cite their serve more teens than any other organization in “m o r als, values, and religious beliefs” as affecting a community except for the public schools, and their decision about whether to have inter- they are the only ones specifically empowered to course than any other single factor. (National offer values to children outside the home. More Campaign, 200l) In a study of more than 600 than eight in l0 teens say that religion is important congregations, youth from those that include in their lives, and more than half attend information about contraception as part of the religious services weekly. (National Campaign, religious education curriculum report virtually 200l) More than six in l0 of teens participate in no instances of pregnancy. Almost all practicing a program at a church or synagogue at least once Jewish youth who are having sexual intercourse a week besides a worship service. (Faith Matters, 2002) use a contraceptive method. (Faith Matters, 2002)
Participation in a religious setting may actually Unfortunately, most studies also indicate “rel i g i o u s protect young people against pre m a t u re youth… were less likely to use contraception at involvement in sexual behaviors. In a review of first intercourse.” Disappointingly, but perhaps more than 50 studies of the impact of religion not surprisingly, only six percent of teens say on sexual behavior, Dr. Brian Wilcox and that ministers, rabbis, or other religious leaders colleagues concluded “more frequent religious influence their decisions about sex. (National attendance is associated with later initiation of Campaign, 200l) Only l4 percent of clergy say sexual intercourse for white males and for that their congregation offers a reasonably females across racial/ethic groups… more comprehensive approach to sexuality education, conservative sexual attitudes and a decreased while 37 percent say the congregation does f requency of sexual intercourse.” (National almost nothing. Fewer than one in six religious Campaign, 200l) Sexually active African- youth say that their faith-based institution offer American teenage girls who attend churc h them significant information on birth control, frequently, pray, and partake in other religious STD prevention, HIV prevention, rape, or activities are less likely to engage in sexually risky homosexuality. (Faith Matters, 2002) behaviors than their less religious peers. Religious teen females were 50 percent more Teens and clergy disagree about the sexuality likely to wait to have intercourse and 80 percent education that is offered. Although 73 percent
22 EDUCATION FOR YOUTH of clergy said that their congregation portrays curricula and responding to the sexuality needs sexuality in a positive and healthy way, only 46 of young people. Several of the denominations percent of the teens in those same congregations provide specialized training along with their agreed. And while clergy and religious advisors curricula. If such training is not available, consider rate their sexuality education programs as fair to using volunteers from within the congreg a t i o n good, youth in these programs rate them as who already have professional backgrounds and poor. (Faith Matters, 2002) experience working with young people: health educators, teachers, psychologists, and social The good news is that three quarters of adults wo r k ers, among others. and teens believe that churches and other faith communities should do more to help prevent Sexuality education programs for young people teen pregnancy. (National Campaign, 200l) should always include a pare n t / g ra n d p a re n t Many denominations have made a commitment component. Make sure that there is a session for to sexuality education for young people. Several parents and guardians where they can review the have passed policies that encourage their curriculum, meet the group leaders, view the congregations to include sexuality education in audio-visuals, and have their questions the religious education program. These include: a n s w e red. Pr o g rams that regularly include homework assignments for children and parents • American Baptist Churches in the U.S.A. have been found to increase pare n t / c h i l d • Central Conference of American Rabbis communication about sexuality. Most programs • Christian Church (Disciples of Christ) recommend having parents sign permission • Episcopal Church slips before the program begins. • Mennonite Church • Presbyterian Church (U.S.A.) It may be that adopting a comprehensive sexuality • Unitarian Universalist Association education program, kindergarten through high • United Church of Christ school, is not yet possible for the congregation. • United Methodist Church Still, there are less intensive activities that the • United Synagogue of Conservative Judaism. congregation can offer to support the sexual health and development of youth. Consider: Indeed, more than 30 years ago, the National Council of Churches, Commission on Marriage Using an outside consultant periodically and Family, the Synagogue Council of America’s from the health department, local AIDS Committee on Family, and the United States organization, or local Planned Parenthood Catholic Conference called upon churches and to speak with the youth group about synagogues to become actively involved in sexuality sexuality issues. education within their congregations and their communities. Facilitating youth group members’ participation in community activities that relate to sexuality Many denominations have produced sexuality issues. For example, young people can education curricula; the majority are aimed at volunteer at a family planning clinic, AIDS adolescents. Many are easily adaptable for other organization, children’s hospital, ad o p t i o n faith communities. There are also national agency, or hotline for young people. organizations that have produced curricula for use in an interfaith setting. (See the box on pages Providing support groups for young people, 24 to 25 for a list of religious sexuality education including groups for those whose parents are cu r r i c u l a . ) The leaders of sexuality education going through divorce or dealing with sexual programs need specialized training in teaching the orientation issues, with eating disorders and
EDUCATION FOR YOUTH 23 body image issues. Make certain that leaders Providing small group sessions or worship of “drop in” programs have experience and services for high school and middle school tr aining handling teen sexuality issues. youth that focus on such issues as body image, peer pre s s u re, relationships with Including pamphlets about sexual health p a rents, and friendships. Give young services in the youth center space and people an opportunity to talk among hanging posters for young people from themselves and with trained leaders about such organizations as the National AIDS the pressures they face. Clearinghouse, the National Campaign to Prevent Teen Pregnancy, and Par ents, Fam i l y , Providing a Bible study group for teens and Friends of Lesbians and Gays (PFLAG) . that focuses on stories with sexual themes and lessons. Training members of the high school youth group to provide education about peer Offering programs for parents and middle pressure on dating, drugs, drinking, and school students on adjusting to the challenges sex to the middle school students and of puberty and adolescence, as well as pre-adolescents. Modeling safe behaviors maintaining communication through the will benefit both groups. teen years.
Having movie nights with such themes as Working with youth ministers and religious relationships, adolescence, marriage, educators from other congregations to friendships, and sexual orientation. develop community programming. Consider making them intergenerational evenings and facilitating a discussion Opening youth programming at the church afterwards with youth and adults. to youth in the surrounding community.
SEXUALITY EDUCATION CURRICULA FOR FAITH COMMUNITIES
PRE-SCHOOL Created by God: About Human Sexuality for In God’s Image Older Girls and Boys Janet Neff Brewer Dorlis Brown Glass A program for parents and their children ages three A six-session curriculum for older elementary school through five. (Presbyterian) 1998; Children’s Book, $14.95; ch i l d r en. (United Methodist) 1999; Leader’s Guide, $6.95; Guide for Parents, $7.95; Guide for Congregations, $6.95; Student Book, $3.50; Cokesbury, 201 Eighth Avenue South, P.O . Presbyterian Distribution Service, 100 Witherspoon Street, Louisville, Box 801, Nashville, TN 37202-0801; Phone: 800-672-1789; KY 40202-1396; Phone: 800-524-2612; Fax: 502-569- Fax:800-445-8189; Web site:
24 EDUCATION FOR YOUTH MIDDLE SCHOOL/ HIGH SCHOOL A Course of Study for Teenagers Dating: The Art of Respect Revised and Updated Debbie Eisenbise and Lee Krahenbuhl Rebecca Voelkel-Haugen and Marie M. Fortune A middle school and high school curricula. This curriculum for teenagers covers sexual abuse (C h u r ch of the Bret h r en and the Mennonite Church ) and harassment. (UCC) 1996; $8.95; United Church 1998; $14.95; Faith & Life Resources, P.O. Box 347, Newton, KS Press, 700 Prospect Avenue, Cleveland, OH 44115-1100; 67114; Phone: 800-743-2484; Fax: 316-283-0454; Web s i t e : Phone: 800-537-3394; Fax 216-736-3713; We b s i t e :
EDUCATION FOR YOUTH 25 ADULT EDUCATION
Sexuality education is a lifelong process. Our these issues, while the people in the pews needs for education and information about struggle alone, often without the support of sexuality change throughout our life. A single their faith community. But some congregations 25 year old has different sexuality needs than a do offer both formalized sexuality education to 50 year old who is recently divorced and dating their adult parishioners as part of their adult again. A couple who has been married or education programs as well as support groups on partnered for 25 years has different needs than a variety of sexuality topics. a new couple considering a commitment c e remony. Seniors have needs for differe n t information than those in midlife or those in young adulthood. People with small children have different needs than those whose children have returned to live at home after college. THE BLACK CHURCH INITIATI V E
Current life situation is not the only factor In l997, the Religious Coalition for Reproductive Choice launched The Black affecting our adult experience of our sexuality. Ch u r ch Initiative to “break the silence” about Many adults have experienced brokenness and sex and sexuality in African- American church e s . suffering about their sexuality, often for The initiative “assists African American clergy decades. Survivors of childhood sexual abuse and laity to address teenage pregnancy, sexuality carry issues into their adult lives; for example, education, and reproductive health within the 20 percent of women who have been forced to context of African American religion and cu l t u r e.” It holds an annual National Black have sex report that they are depre s s e d Religious Summit on Sexuality, hosts the compared to l2 percent of women who have not. African-American Clearinghouse on Sexuality, (Laumann, l994) Many adults struggle with and has developed two sexuality education issues related to their sexual orientation or the curricula, one for adults and one for teenagers. orientation of their children and spouses. Many To learn more about how to involve a of our congregants live in marriages that are co n g r egation, write the Black Church Initiative, Religious Coalition for Reproductive Choice, experiencing sexual difficulty; estimates are that l025 Vermont Avenue, N.W., Suite l l30 , as many as four in l0 couples experience sexual Washington, DC 20005, www.rcrc . o r g . dysfunction and four percent are no longer having sexual relations. (Laumann, l9 9 4 ) Unfortunately, most congregations are silent on
26 ADULT EDUCATION Th e r e are few denomination res o u r ces on adult c o n g regations in a biblical theological and sexuality education. The Unitarian Universalist ethnological exploration of human sexuality.” Association and the United Church Board Both of these programs might provide a template for Homeland Ministries have jointly published for the development of an adult education a sexuality education curriculum for adults. pr o g r am in a wide range of congreg a t i o n s . The l2 sessions cover values, communication, sexuality and spirituality, sexual attra c t i o n , Many congregations have found that an easy and relationships, love, diversity, family issues, non-controversial way to begin talking about aging, and sexual health. The sessions can be sexuality in a congregation is to host programs completed in a workshop setting or at a for parents on talking about sexuality with their we e k end ret r eat. The framework could easily be children. More than eight in l0 parents believe adapted for use in other denominations. The it is their job to provide sexuality education to Religious Coalition for Reproductive Choice has their children, yet few actually do so beyond a published a nine-week sexuality education single talk in early adolescence. (Haffner, 200l) pr o g r am, Breaking the Silence, for adults in African- Consider inviting a local sexuality educator with American churches. Its focus is on helping adults experience in parenting programs to co-lead work with youth on sexuality issues, but it also the group with a religious educator. A single includes sessions to “engage African American session course could cover communication with
A CORE LIBRARY ON SEXUALITY AND RELIGION, SCRIPTURE, AND THEOLOGY
D. Biale, Eros and the Jews: From Biblical Israel to Contemporary America (California: University of California Press, l99 7 ) . K. B. Douglas, Sexuality and the Black Church: Womanist Perspective (New York: Orbis Books, l99 9 ) .
M. Ellison, Erotic Justice: A Liberating Ethic of Sexuality (Kentucky: Westminster John Knox Press, l99 6 ) .
M. Fortune, Does No Harm: Sexual Ethics for the Rest of Us (V irginia: Continuum International, l99 8 ) .
C. Heyward, Touching Our Strength (California: Harper and Row, l98 9 ) .
P. Jung, M. Hunt, and R. Balakrishnan, Good Sex: Feminist Perspectives From the World’s Religions (N e w Jersey: Rutgers University Press, 200l).
K. Lebacqz and D. Sinacore-Guinn, Sexuality: A Reader (Ohio: The Pilgrim Press, l99 9 ) .
J. Nelson, Body Theology (Kentucky: Westminister John Knox Press, l99 2 ) .
E. Pagels, Adam, Eve, and the Serpent (New York: Vintage Books, l98 8 ) .
W. E. Phipps, The Sexuality of Jesus (Ohio: The Pilgrim Press, l99 6 ) .
ADULT EDUCATION 27 children about sexuality; a multi-session course There is also an informal sexuality education would cover child sexual development at each that takes place in every congregation. Start by stage, parent values, teachable moments, thinking about the gender, age, family formation, opportunities to talk about faith and sexuality, and sexual orientation of the clergy, director of and communication tips. religious education, the president of the board, the board of trustees, and the Sunday school Discussion groups about sexuality issues provide teachers. Is there gender diversity? Age diversity? another opportunity for adult sexuality education. Family diversity? Whether one gender, age, or This could include book groups, which might marital status dominates certain types of positions discuss one of the non-fiction books listed on or whether there is diversity sends a subtle message page 27 or fiction that deals with sexuality and about sexuality. Is there a way the leadership of religion, such as Toni Morrison’s Be l o v e d , Barbara the congregation can become more inclusive Kingsolver’s The Poisonwood Bible or Margare t and diverse? Atwood’s The Handmaiden’s Tal e . Film groups could view and discuss such videos as The Last Temptation of Congregations can also more directly provide Ch r i s t or Boys Don’t Cry. Consider holding a study information about sexuality and local sexual group on the Religious Declaration. A possible health services. Pamphlets about such topics as list of questions is found in the box on page 29. co n t r aception, HIV, sexually transmitted diseases, and sexual orientation can be in the pamphlet Hosting support groups on a variety of topics is racks in the foyer or social hall. Make certain a helpful way to address the particular sexuality that there are pamphlets from community needs of congregants. A minister, social worker, or organizations that provide sexual health se r v i c e s . psychologist in the congregation can facilitate Be sure that there are books on sexuality and support groups. Self-help groups can also prove spirituality in the congregation library. (See the effective: these have no leader but are co-facilitated Box on page 27 for a core library of books on by people in the group who share the issue in their sexuality and religion.) The congregation can lives. In the case of a self-help group, the minister, also sponsor an annual health fair for members rabbi, or congregation coordinator identifies a time of the congregation that includes community- for the meeting, one or two people to facilitate based sexuality services, such as HIV testing and the group, and a place and time, and then posts counseling centers, family planning clinics, the announcement in the newsletter or bulletin. adoption agencies, sex therapists, and marriage The group then runs on its own. and family counseling.
IDEAS FOR SU P P O R T GROUPS ON SEXUAL I T Y ISSUES
• Single adult group or one for each age group • Engaged couples (singles 25-35, 35-55, over 55) • HIV-positive groups • Di v o r ce group • Par ents of gay, lesbian, bisexual, and/or • Survivors of sexual abuse tra n s g e n d e r ed children • Marriage prep a r ation groups • Gay and lesbian support groups • Marriage/relationship enrichment groups • Par ents as sexuality educators
28 ADULT EDUCATION STUDY GROUP ON THE RELIGIOUS DECLARATION
Consider holding an adult education study group on the Religious Declaration on Sexual Morality, Justice, and Healing. Develop a list of questions that your group might use, or adapt the following questions for the group to consider:
What does it mean that sexuality is one of God’s How does this affect your view of sexuality in the most life-giving and life- affirming gifts? Bible? How does it affect your understanding of what scripture teaches about sexuality for us today? How has sexuality been a blessing in your life? How have you experienced your sexuality as l John 4:l9 says: “We love because God first loved broken? How have you experienced it as healing? us.” What are the different types of love in our lives? What role does romantic and sexual love Does the sexual ethic presented in the Religious play? Can sexuality be integrated into our love Declaration make sense to you for your own life? of God? How would it need to be modified to become a personal ethic? In lCorinthians (6:l9) , Paul says that the body is a temple. What are our obligations to take care of all the parts The Religious Declaration identifies violence of the body, including the sexual parts? What res p o n - against women and sexual minorities, the HIV si b i l i t y does society have to see that that is possible? pandemic, unsustainable population growth and over-consumption, and the commercial exploita- Consider this quotation from Rabbi Elliot Dorff tion of sexuality as places where sexuality has about why God created Adam before Eve: caused massive suffering. Decide as a group which of these topics to study in greater depth or have The reason seems to be that God wanted the first each group member choose a topic to research and person to experience, not just to imagine, what it is like present. What are the religious and spiritual issues to have everything but nobody. After Adam had present? Should your faith community address experienced the pain of aloneness, only then would he these issues? What could you do? be ready to appreciate the need for companionship and interdependence as the essential path of personal What are your denomination’s positions and fulfillment. For him, and for us, his descendents, this is policies on sexuality issues? Sexual orientation? the human norm. (Dorff, 1996) Sexuality education? Sexual hara s s m e n t ? HIV/AIDS? Abortion? Find and read the statements Reread Genesis 2. Do you agree that God created together. Do you agree with them? Do they go far man and woman to give each other companionship enough or do they go too far? Is the position or and pleasure? policy reflected in your community life? Discuss what you think the purpose of sex is. React to this sentence from a report on sexuality Consider this quote: from the Episcopal Church. If sex is not exclusively, primarily, or necessarily for Biblical views about sexuality are thoroughly enmeshed procreative purposes… then what is it for? If it is for in cultural and historical circumstances and describe pleasure and/or relational purposes, how can this be some considerable diversity of practice. Polygamy, for articulated in different moral contexts in ways that are example, is not only known but at times presented as women friendly, safe, religiously faithful, and culturally quite acceptable. Women and children are virtually or appropriate across a range of traditions. (Jung, 2001) actually treated as property in highly patriarchal cul- tures… Sexual mores are governed or influenced by Does age matter? Marital status? Sexual orientation? various taboos and concerns about ritual purity which Gender orientation? are believed to be important, sometimes for health reasons, and also in order not to confuse lines of What is our responsibility as a community to inheritance and the bloodlines of clan and group. become involved in sexual justice issues? Is sexual Procreation and the continuation of the people are, justice only a social action issue or does it have understandably, important concerns. meaning for our life in the faith community?
ADULT EDUCATION 29 WELCOMING We call for… full inclusion of women and sexual minorities in congregational life, AND AFFIRMING including their ordination and the blessing CONGREGATIONS of same-sex unions.
It is easy to forget that less than 30 years ago, the past 20 years. Policies range from the many denominations were embroiled in debates “hate the sin and love to the sinner” views of about whether women could be ordained clergy. such denominations as the Southern Baptist Although some denominations have ordained Convention and the Roman Catholic Church to women for more than l00 years, many began the pastoral policies of the Evangelical Lutheran doing so only in the recent past. The first Ch u r ch in America to the full affirmation and Episcopal women were ordained in the mid acceptance as demonstrated by the national l970s; the Presbyterians first ordained women policies and programs of the UCC and the UUA. in l965; today, nearly all mainline Protestant denominations ordain women. The first Reform Some denominations support the civil rights and Reconstructionist women rabbis were of gays and lesbians and condemn violence or dained in the early l970s. The first Conservative and discrimination based on sexual orientation. women rabbis were ordained in l985. However, many are now currently studying and debating ordination and commitment For many denominations, the controversies around c e remonies. These include the Evangelical or dination have now largely shifted to gay, lesbian, Lutheran Church in America, the Presbyterian and bisexual clergy, and, for a few denominations, Church (USA), and the Episcopal Church. tra n s g e n d e r ed clergy. The Unitarian Universalist Association (UUA) voted to “lend full assistance to Reform and Reconstructionist branches of Judaism the settlement of openly gay, lesbian, and bisexual welcome gay and lesbian members into their religious leaders” in l980 and ordained their first communities and ordain them as rabbis. The Central tra n s g e n d e r ed clergy in 2000. The United Church Co n f e r ence of American Rabbis voted to perform of Christ (UCC) passed a policy that “affirms, same-sex union ceremonies in March 2000. ce l e b r ates, and embraces the gift of ministry of lesbian, gay, and bisexual persons” in l99 l. The But the reality is that many gay, lesbian, bisexual, United Fellowship of Metropolitan Community and transgendered (GLBT) members do not Churches has been dedicated to providing a feel welcome in all types of faith-based commu- religious home for people who are sexual minorities nities. In extreme cases, GLBT people and their since its founding in l968. families have been told they are not welcome or face overt discrimination; in others, homophobia Nearly every mainstream denomination has is much more subtle. Even congregations that produced reports on sexual orientation during have voted to become open and affirming may
30 WELCOMING AND AFFIRMING CONGREGATIONS hesitate, for example, to call an openly gay clergy person or religious educator. ASSESSMENT Characteristics of A sexually healthy faith community welcomes all a Sexually Inclusive Congregation and includes the concerns of GLBT people “at every level of congregational life—in worship, in Does worship include diverse family forms and orientations in its language and content—where program, and in social occasions. It welcomes “spouses and life partners,” for example, are not only their presence but the unique gifts and used in place of “husbands and wives” or where particularities of their lives as well.” (Alexander, one says “marriages and committed rel a t i o n s h i p s ? l995) There are many ways that a congregation Do the bylaws and hiring practices explicitly state can demonstrate its commitment to being a that no one is to be denied employment or recognition on the basis of sexual and gender sexually inclusive congregation. Use the Assessment or i e n t a t i o n ? on this page to determine how welcoming Is there the possibility of commitment celebrat i o n s the congregation is to GLBT individuals. Identify or same-sex union ceremonies as well as memorial the areas of strength and those that are easily services for GLBT persons and their partners a d d ressed—and those that will re q u i re more and families? discussion and education. Ar e same-sex couples welcomed to share their lives and stories during worship or programs Many faith communities have found it helpful for adults? to develop a committee to begin to educate Does the social action committee work to end the congregation on issues related to sexual discrimination of GLBT persons in the community, state, and nation? orientation before broaching the possibility of changing policies and procedures. Sessions Is there is an opportunity for dialogue between GLBT persons and heterosexual members of wh e r e people can examine their own attitudes as the community? well as obtain information about sexual orientation and homophobia are often helpful. Does the religious education program for youth a d d ress sexual orientation, beginning with The Reconciling Congregation Pro g r am of the an appreciation of family diversity in the primary United Methodist Church has published a g rades and expanding to full inclusion in seven-session adult education program called pr o g r ams for high school youth? “Claiming the Promise: An Ecumenical Wel c o m i n g Does the community regularly celebrate GLBT Bible Study Resources on Homosexuality” issues and history, such as Gay Pride Day or National Coming Out Day? (www.rmnetwork.org) that might provide a helpful template for a curriculum. Ar e there support groups for GLBT persons and families with GLBT members? Use the res o u r ces from the denomination and Ar e GLBT persons and the commitment to sexual allied organizations on how to become a inclusiveness explicitly mentioned in the co n g re g a t i o n ’s brochure and newsletters? welcoming and affirming congregation. Learn the de n o m i n a t i o n ’s policies on sexual orientation, Does the congregation have relationships with local GLBT organizations for re f e r rals and or dination, and same-sex unions. Almost every support of members? denomination now has an organization that is working for full inclusion of GLBT people in Does the congregation seek new members from the GLBT community through outreach to that co n g r egational life. They are listed on page 38. community, including notices in targeted In addition, five U.S. denominations jointly me d i a ? publish a magazine for welcoming and affirming Do clergy and laity from the congregation advocate co n g r egations. OPEN HANDS is published quarterly; at the denominational level for full inclusion of a subscription is $20. (Subscribe online at GLBT persons? ww w . r m n e t w o r k . o r g / o p e n h a n d s )
WELCOMING AND AFFIRMING CONGREGATIONS 3l SAFE CONGREGATIONS
In too many congregations, people have had their the clergy. Congregations should be aware of sexuality broken by the very people who minister denominational or professional resources that to them. Tens of thousands of women, men and are available to help the congregation in the ch i l d r en have experienced such violation by a event of a sexual abuse case. These policies trusted religious leader in congregations of almost should be reviewed annually and shared with the every denomination. c o n g regation through newsletters, bulletins, and annual reports. Ac c o r ding to the Center for the Prevention of Sexual and Domestic Violence, “civil court judgments Sc r eening for all volunteers and paid staff who against congregations and denominations have work with children and youth as well as cost millions of dollars since the mid-l98 0 s . ” developmentally disabled adults is also important. (www.cpsdv.org) In the spring of 2002, as this The sad fact is that many people who are guide was written, there were financial settlements pedophiles seek work and volunteer opportunities of over $l00 million to victims of clergy sexual to gain access to children. Many congreg a t i o n s abuse. Sexual contact between clergy and a conduct interviews and background checks, parishioner or between a pastoral counselor and including police checks, on all people who work a client or between a youth advisor and a teenager with vulnerable populations. The application is a clear violation of professional ethics. form for both volunteers and paid staff can ask if the person has ever used a different name as well At a minimum, a sexually healthy faith community as for several years of home and employer addres s e s . should have written policies on sexual haras s m e n t It can also specifically ask such difficult questions and the prevention of abusive relationships as “Have you ever been convicted on any crimes between ministerial and religious education staff against a person, including rape, incest, sexual and those parishioners to whom they minister. exploitation of a minor, sexual or physical assault Th e r e needs to be a clear statement that sexual of a minor?” Such questions and knowing that contact by clergy, pastoral care providers, rel i g i o u s a police check will occur will likely deter many educators, and youth leaders with parishioners/ inappropriate applicants. youth in a professional relationship is not only inappropriate but also actionable. There should Congregations can provide an annual training be a written policy on how to handle complaints workshop on issues, policies, and procedures at the local through the denominational level as relevant to sexual/physical abuse. They can then well as on the services available to the victim and ask volunteers and staff to sign a covenant that
32 SAFE CONGREGATIONS they will abide by church guidelines forbidding In addition, congregations should consider sexual contact or inappropriate verbal exchanges having a clearly stated policy for teen sexual as well as req u i r ements on disclosing abuse to the behaviors. Most youth groups do little more minister or designated board person. Knowing than discourage what young people call “PDA,” the law in the state about reporting suspected public demonstrations of affection. Yet, such child physical and sexual abuse is essential; having inexplicit pronouncements do not re a l l y at least a ref e r r al agree m e n t / r elationship with the educate young people. Is handholding allowed? domestic violence and sexual assault programs in Kissing? Arms around each other? What will the area is also critical. happen to young people who go to a retreat and are found engaging in sexual activity? Will some Clergy and pastoral care providers also need activities be forgiven but others punished? A t raining to respond to both victims and f rank, honest discussion each year with the offenders who come to them for help. When youth group to help them develop standards of they seek help for past abuse, many people will behavior to post and share is another sign of the turn to their minister, priest, or ra b b i . community’s commitment to sexual health. According to the Center for the Prevention of Sexual and Domestic Violence, “an informed, Two excellent resources for congregations are compassionate pastor, priest, rabbi, or religious Safe Sanctuaries: Reducing the Risk of Child Abuse in the leader can contribute to the healing process of a Church, produced by the United Methodist victim of battering, child abuse, or rape” and Church, and Creating Safe Congregations: Toward An sexual abuse and assault. Ethic of Right Relations, produced by the Unitarian Universalist Association. Every congregation needs education about sexual harassment and a commitment to being a faith community where sexual harassment does not occur. Although sexual harassment is often only thought of as “quid pro quo harassment”— to get a promotion, keep a job, or obtain a The Center for the Prevention of valued volunteer assignment sexual favors must Sexual and Domestic Violence is the be offered—it is often actually much more subtle. p remier organization working with Unwanted sexual conduct also includes repeated religious communities to addre s s sexual advances, any touching of a sexual nature, issues of sexual and domestic violence. gr affiti of a sexual nature, sexually offensive gestures , Founded in l977, its goal is to “engage p re s s u re for sexual favors, unwanted sexual religious leaders in the task of ending jokes, and talking about one’s sexual activity or abuse.” They offer award - w i n n i n g the sexual activity of others in public. Teens videos, books, curricula, a web site, clearly need education about sexual haras s m e n t . and training programs and seminars. They also need to understand that it will not be Their clearinghouse on religion and tolerated in youth group activities. However, it abuse can refer victims to sources is a mistake to think that only teens harass each of counseling in a local area or to other; a clear statement about avoiding such specific denominational re s o u rc e s . behaviors and a commitment to a sexually safe For more information, contact them congregation is also helpful for adult members. at 2400 N. 45th Street, Suite l0, Religious educators, both staff and volunteers, Seattle, WA 98l03, 206-634-l90 3 , also need this education. Again, the congreg a t i o n www.cpsdv.org should have a clearly stated grievance procedure for handling complaints of sexual harassment.
SAFE CONGREGATIONS 33 SOCIAL ACTION Faith communities must also advocate for sexual and spiritual wholeness in society. We call for: • Lifelong, age appropriate sexuality education in schools, seminaries, and community settings. • A faith-based commitment to sexual and re p r o d u c t i v e rights, including access to voluntary contraception, abortion, and HIV/STD prevention and treatment.
Almost all faith communities have strong • Religious leadership in movements to tr aditions of community service and involvement end sexual and social injustice. in social action. The Religious Declaration ca l l s on faith communities to offer prophetic witness for sexual justice in the society as a whole; this could include advocating for sexuality education Involvement in social action on sexual justice in schools and community agencies; working for issues can help the congregation: access to sexual and reproductive health services; and helping to end discrimination and violence D e m o n s t rate support for all people in against persons who are sexual minorities. the community, not just the people in the congregation. Ac c o r ding to the Park Ridge Center for Health, Faith, and Ethics, “religious participation in Ma k e visible the congreg a t i o n ’s commitment public forums on sexuality and gender roles to sexual justice. will continue and will likely increase in coming years.” They point to the involvement I n c rease the congre g a t i o n’s visibility and of organized religious groups at international influence in the community. co n f e r ences such as the United Nations’ Fou r t h World Conference on Women, held in Beijing in Provide an opportunity to work with other l995, and the International Conference on like-minded faith communities. Population and Development, held in Cairo in l994. They note, “Recent public debates in the Engage individual member involvement in United States over abortion, the state of the the community. modern family, and sexual lifestyles have featured pointed comment from religious quarters.” They Provide a forum for community wide acknowledge “some observers now predict schisms partnerships. over homosexuality in certain moderate and li b e r al American Protestant denominations, the Perhaps most importantly, involvement in social significance of which would recall debates during action on behalf of sexual justice provides a the Civil Rights era and splits over slavery around visible demonstration that there are many the time of the Civil War.” (Green, 200l) religious points of view on sexuality issues.
34 SOCIAL ACTION Too often, only the viewpoints of the Religious They can: Right are present in community controversies on sexuality issues. The media often only includes this Conduct letter writing campaigns on behalf point of view in discussions of such issues as the of legislation that is pending at the local, mo r ality of abortion, gay rights, and sexuality edu- state, or national level on these issues. cation, pitting a religious voice from the Religious Right against a secular voice from the mainstrea m . Hold community forums on emerging issues.
Active involvement by clergy who support sexual Participate in school board meetings, state justice is essential to assuring that all religious legislative hearings, community rallies, and voices are heard and considered. So is the the like. involvement of the laity in these issues. Many Develop a bulletin board on sexual justice conservative faith communities have active and issues in the foyer or meeting room. visible public roles when such issues as sexuality education, sexual rights for sexual minorities, E n c o u rage the clergy to appear on the and reproductive choice are debated. But electronic media, speaking on behalf of a ma i n s t r eam and progressive congregation members progressive religious view on sexuality. are often not present in equal numbers. Write op ed pieces for the local newspaper Begin by re s e a rching the denomination’ s or cable station. policies on sexuality issues. Many denominations have developed policies on reproductive choice, Staying up to date on emerging sexual justice issues sexuality education, HIV/AIDS, and sexual is time-consuming, but there are national organ- orientation. Depending on the denomination’s izations, web sites, and list serves that can help you. position on polity, these positions may be binding on the congregation or there may be an Planned Par enthood Fed e r ation of America opportunity to ratify or modify them for yo u r has a network called “Clergy Voices” that denomination. Consider using the bulletin or sends its members a regular newsletter and newsletter to reprint these positions for your periodic updates and action alerts. members. Consider bringing these issues to a congregational vote, if appropriate. The Religious Coalition for Reproductive Choice has a biweekly online newsletter. Some congregations have chosen to vote to endorse the Religious Declaration as a sign of People for the American Way has a clergy net- their commitment to sexual justice and health. It work and periodically sends out e-mail alerts. then becomes the congreg a t i o n ’s value statement The Interfaith Working Group Online has on sexuality issues.Copies can be posted on bulletin an excellent bimonthly online newsletter on bo a r ds, inserted into congregational handbooks, sexual orientation issues. periodically run in the bulletin or newsletter, or given to new members. Posters of the Re l i g i o u s For a daily news summary of reproductive health D e c l a r a t i o n, suitable for framing, can be and HIV/AIDS issues, subscribe to the Ka i s e r ord e r ed from the Religious Institute on Sexual Family Foundation Daily Reports, www.kaisernetwork.org/ Mo r ality, Justice, and Healing. da i l y _ r ep o r t s / r ep _ i n d e x . c f m
The social action committee can conduct a See the Resource List on pages 37 to 38 for variety of activities in support of sexual justice. more information.
SOCIAL ACTION 35 DENOMINATIONS SUPPORT SEXUAL JUSTICE
Sexuality Education Other religious organizations that support reproductive choice include: The following denominational bodies have policies supporting sexuality education in • American Baptist Witness for Choice the schools: • Catholics for a Free Choice • Disciples for Choice • Central Conference of American Rabbis • Lutheran Women’s Caucus • Church of the Brethren • Presbyterians Affirming Reproductive • Episcopal Church Op t i o n s • Evangelical Lutheran Church of America • American Jewish Committee • Presbyterian Church (U.S.A.) • American Jewish Congress • Unitarian Universalist Association • United Church of Christ Rights of Sexual Minorities • United Methodist Church. The following denominations have policies Other religious organizations that support that support full inclusion of gay, lesbian, sexuality education include: bisexual, and transgender (GLBT) persons, including ordination and same-sex unions. • National Council of Churches of Christ, Office of Family Ministries • Unitarian Universalist Association • Religious Institute on Sexual Morality, • United Church of Christ Justice, and Healing • Universal Fellowship of Metropolitan • American Jewish Congress, Community Churches Commission on Women’s Equality • B’nai Brith The following religious groups, while they • Central Conference of American Rabbis may not be sponsored by their denomination, • Jewish Women International are working for sexual justice for GLBT • Women’s Christian Association of persons. the United States • Brethren/Mennonite Council for Lesbian Reproductive Choice and Gay Concerns • Dignity U.S.A (Catholic) The following denominational bodies are • Evangelicals Concerned members of the Religious Coalition for • GALA (Community of Christ – formerly Reproductive Choice: Reorganized Church of Jesus Christ of Latter Day Saints) • United Methodist Church • Gay Lesbian + Affirming Disciples (GLAD) • Presbyterian Church (U.S.A.) Alliance (Disciples) • United Church of Christ • Integrity, Inc. (Episcopal) • The Episcopal Church • Kinship International (Seventh Day • Moravian Church in America Adventists) • United Synagogue of Conservative Judaism • Lutherans Concerned • Federation of Reconstructionist • More Light Presbyterians Congregations and Havurot • Reconciling Ministries Network (Methodist) • Union of American Hebrew Congregations • Soulforce, Inc. • Unitarian Universalist Association • The Universal Fellowship of Metropolitan • American Humanist Association Community Churches • American Ethical Union • Welcoming and Affirming Baptists
36 SOCIAL ACTION RESOURCES FOR MORE INFORMATION
SEXUALITY AND RELIGION HIV/AIDS Religious Coalition for Reproductive Choice Carpenter Program in Religion, The Balm in Gilead Gender, and Sexuality l025 Vermont Avenue, N.W., l30 West 42nd Street, Suite 450 Suite ll30 235 Divinity School New York, NY l0036 Nashville, TN 37240 Washington, DC 20005 2l2-730-738l 202-628-7700 6l5-343-398l or 6l5-343-3974
RESOURCES 37 Interfaith Working Ga y Lesbian + Affirming Disciples The Universal Fellowship of Group Online (GLAD) Alliance Metropolitan Community P. O. Box ll706 P. O. Box 44400 Churches Philadelphia, PA l9l0l Indianapolis, IN 46244-0400 8704 Santa Monica Boulevard, 2l5-235-3050 202-624-5435 2nd Floor
38 RESOURCES REFERENCES
Ad Hoc Committee on Human D. W. Haffner, Beyond the Big Talk: National Campaign to Prevent Sexuality, Report to the CCAR Every Parents Guide to Raising Sexually Teen Pregnancy, Faithful Nation Convention, June l998. Healthy Teenagers (New York: (Washington, DC: National Newmarket Press, 200l). Campaign, September 200l). S. W. Alexander, The Wel c o m i n g Co n g r e g a t i o n , (Boston: UUA, l99 5 ) . P. B. Jung, M. E. Hunt, and R. J. B. Nelson, Body Theology Balakrishnan, Good Sex: Feminist (Kentucky: Westminister/John J. S. Annon, “The Behavioral Perspectives from the World’s Religions Knox Press, l992), p. 2l. Treatment of Sexual Problems” in (New Jersey: Rutgers University Brief Therapy (Hawaii: Merca n t i l e Press, 200l). Pan American Health Printing, l974), pp. l00 - l05 . Organization, Promotion of Sexual E. O. Laumann, et al., “Sexual Health. Recommendations for Action S. S. Conklin, “Six Billion and Dysfunction In the United States: (Washington, DC: PAHO, 200l), Counting Compel Sexuality Study Prevalence and Predictors,” Jo u r n a l p. 6. in Churches,” The Clergy Journal, vol. of the American Medical Association, vo l . Reuters Health news release, “Risky 6: April 2000, p. 5. 28 l: pp. 537-44. Sex Less Likely for Religious Tee n s , ” E. Dorff, “This Is My Beloved, This E. O. Laumann, et al., The Social October 29, 200l. Is My Friend” (New York: The Organization of Sexuality: Sexual Practices in Snapshots from The Front Line: Lessons from Rabbinical Assembly, l996), p. 7. the United States (Chicago: University Faith-Based Efforts to Prevent Teen of Chicago Press, l994), p. 88. Pregnancy (Washington, DC: Faith Matters (Indiana: The National Campaign to Prevent Christian Community, 2002). B. Margulis,“ Clergy Attitudes Teen Pregnancy, 200l). Tow a r ds Sexuality and Reproductive S. Gibb, editor, The Advocacy Manual Choice” (Washington, DC: The Pew Forum. American Views on for Sexual Health, Education, and Justice Religious Coalition for Religion, Politics, and Public Policy (Boston: Unitarian Universalist Reproductive Choice, March l99 8 ) . (Washington, DC: The Pew Association and United Church of Forum, April 200l). Christ Board for Homeland R. T. Michael, J. H. Gagnon, E. Ministries, l999), p. 36. O. Laumann, and G. Kolata, Sex in The Surgeon General’s Call To Action to America: A Definitive Survey (New York: Promote Sexual Health and Responsible Sexuality M. C. Green and P. D. Numrich, Little Brown and Company, l99 4 ) . Behavior (W ashington, DC: U.S. Religious Perspectives on Sexuality: A Public Health Service, July 200l). Resource Guide (Illinois: The Park Ridge Center for the Study of
REFERENCES 39 ABOUT THE RELIGIOUS INSTITUTE ON SEXUAL MORALITY, JUSTICE, AND HEALING
The Religious Institute on Sexual Morality, Justice, and Healing was formed in April 200l to promote the vision and goals of the Religious Declaration on Sexual Morality, Justice, and Healing. Its goals are:
• To identify, develop, and support a network of clergy, religious educators, theologians, and other religious leaders committed to advancing this vision of faith and sexuality.
• To build the capacity of religious institutions and clergy to offer comprehensive sexuality education within the context of their own faith traditions and to advocate for sexual rights.
• To help congregations become sexually healthy faith communities.
• To educate the public and policy makers about this vision of sexual morality, justice, and healing by training religious leaders to be articulate and forceful media spokespersons.
• To develop a clearinghouse of resources on religion and sexuality.
The Christian Community hosts the Religious Institute. The web site of the Religious Institute is www.religiousinstitute.org Clergy, theologians, religious leaders, and staff from religious institutions can endorse the Religious Declaration at the web site. The Religious Institute is co-directed by Reverend Larry Greenfield, Ph.D., and Debra W. Haffner, M.P.H., M.Div.
ABOUT THE AUTHOR
Debra W. Haffner is the director of the Religious Institute on Sexual Morality, Justice, and Healing. A sexuality educator for more than 25 years, she graduated from Union Theological Seminary in May 2002 with a Masters in Divinity. She is the co-creator of the Religious Declaration on Sexual Morality, Justice, and Healing. She is currently a candidate for ordination in the Unitarian Universalist Association.
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