Sanctification, Homosexuality, and God's Triune Life Iod
itficult to sort out these distinctions. See , 'Psychology and the Church's Teaching pp. 6-23. msibility trans. H. T. Willetts (New York: rrice Vaticana/Paulist Press, 1994), $2357. 'l Children and Suggestions for Pastoral Sanctifi catioil, Homosexuality, and God's Triune Life Eugene F. Rogers, Jr. While Christians have always debated "practical" issues like ordination of women, freeing of slaves, and marriage-like unions for gay and lesbian people,l they have also always treated embodiment as one of the "highest" concerns of their intellectual discourse, from the election of Israel to the incarnation of God and the resurrection of the dead. Put another way, theology has used one set of terms - creation, election, incarnition, resurrection - while ethically charged post-modern discourse uses another - embodiment, race, gender, orientation. Theologians such as Karl Barth tell us that ethics and high theology ought to be closely related,z and anthropologists of religion such as Clifford Geertz tell us similar things about ethos and worldview, or social and intellectual practices.3 Yet only too rarely do Christian ethicists connect doctrines such as incarnation, election, and resurrection with race, gender, and orientation.a My constructive proposals attempt to renegotiate ethos and worldview in Christianity by reference to the central symbols that connect them - where ethos includes the practices of marriage (or lack thereof) for straight, gay, and lesbian people; worldview includes what Christians believe about the world, signally dogmatics ("a critical native model"s); and the central symbol is the body of Christ enacted in the sacraments. Marriage and the Eucharist (as well as baptism and monastic vows) tell Christians what bodies are for before God, or what they mean, by incorporating them into the body of Christ.
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