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1988 the Witness, Vol. 71, No. 5. May 1988

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1988 the Witness, Vol. 71, No. 5. May 1988 VOLUME* 71 NUMBER* 5 MAY 1988 publication. and RACIS reuse for required Permission Norman Faramelli DFMS. / Church W. Hazaiah Williams Episcopal the of Archives Manning Marable 2020. Copyright Judith Myrick Letters Humanism's many faces obvious stupidities. (Why not have a re- Fletcher responds ally good fight while we're at it?) While Joseph Fletcher's argument in John Kavanaugh's adjectives (epithets I would even point out that most of "Humanism and theism: A conflict?" in some cases) are lively but I fail to the problems that THE WITNESS says (February WITlSfESS) is excellent as far understand his far too cryptic points. it is concerned about would seem ame- as he is able to carry it, I would like to "Jingo humanists" for example, is a to- nable to such solution. add a dimension. tally novel and arcane grouping, at least John Kavanaugh to my knowledge. In any case, the only To begin with, I agree with Fletcher Detroit, Mich. about theism. Indeed, I might even serious issue among humanists is phrase it stronger. "Either God is ethi- whether religious humanists (who pub- publication. cal or God can go to hell!" Supernatural rejected lish a quarterly) are an acceptable form and It seems as though Joseph Fletcher has of humanism or that secular humanism My problem is with Fletcher's hu- only is proper. I would want to defend manism. As he notes, "The distinctive thought quite a bit about humanism, but reuse the secular viewpoint. American contribution to ethics ... is like so many writers he is afraid to take for the marriage of pragmatism and human- the bull by the horns and face the fact I would like to protest Jean ism." The problem is, Whose human- that humanism is the rejection of the Bertolette's idea that I am afraid to rec- belief in the supernatural being, or en- ognize that nontheist humanism and re- required ism?" Humanism is just as divided into camps as theism is. And, just as the tity, if you please. No matter how you ligious humanism are mutually exclu- most Liberal theists are somehow look at humanism, no matter how you sive. Even in the portion of my paper clouded together with the most Funda- twist and contort words, the humanist which appeared in THE WITNESS, their incompatibility was plainly ex- Permission mentalist, so too are the most Interna- will not accept the idea that there is any tionalist humanists confused with and other force or factor that rules, decides, pressed. embarrassed by "jingoist humanists." and solves man's problems than his What is practically important is that DFMS. / own logical sense, based to a large ex- religious and secular humanists are of- "Humanist" is a nice, abstract sound- tent on experience and study, and a re- ten in agreement in ethical decision ing word that unfortunately exists only alization that the immutable laws of na- making, and that this is true also of Church in actual humans with all of their flaws. ture rule the world's activities. As Christian input into the process. I would I would argue that Fletcher might have Robert Ingersoll said so succinctly reject that there is any validity in the done better to replace it with "Ameri- many years ago, "There are no rewards notion of "Christian ethics" just as there Episcopal canist" because that is the kind he is. or punishments, only consequences." is none in "Islamic ethics" or Jewish as- Reread in such fashion, he would seem the It is the wish of this humanist that tronomy. These different religious pre- of to suggest that the pragmatic is what is Christians would face the above fact suppositions are indeed different, but good for America. It's almost enough to they figure in what philosophers call make Ronald Reagan sound good! and cease trying to find a common ba- sic theological connection between the meta-ethics, not in practical decisions Archives Since humanism only exists in indi- two, because the supernatural and the about what ought to be done. Hence it viduals who have been influenced by natural are as far apart as two things can is that Jews, Muslims, Christians, and 2020. the gods of their various cultures, we be, and all the efforts to unite them un- atheists can all agree on the basis of are right back in the same mess that der one heading are the greatest exer- common values that this or that course Fletcher noted about theism. The cise in futility that is imaginable in the of action is the most humane one open Copyright godites seem to win even under the human mind. We understand and can to the decision makers. Thoughtful hu- seculars! A conflict? No! They agree! appreciate the efforts of those who are man beings do not disagree on the level motivated by the highest goals and ide- of actual moral choices •— only when What might be possible and actually they bring up (if and when they do) als, but nevertheless must forcefully pragmatic? Division of power by race their different metaphysics and specula- state that a union between the two be- and even by sex, both nationally and at tion of a "religious" kind. the United Nations, might allow some liefs is not possible as things are now. consensus as to what is needed by help- The Rev. Jean Bertolette Joseph Fletcher ing cancel out some of humans' more Yucca Valley, Cal. Charlottesville, Va. THE WITNESS Can gays be faithful? When I was in college, I joined one and others in high places reveal non- In response to Malcolm Boyd's article of the leading fraternities on campus, a monogamous heterosexual sex lives and follow-up letter (December) con- chapter of one of the top national Greek about as secret as a nuclear plant in Is- cerning his "committed" gay relation- organizations. I saw few "committed" rael. ship, I would like to say that my only heterosexual relationships outside of a It seems as unfair to underscore non- significant contact with gays presented few couples who were pinned. The monogamous homosexual relations a much different picture. young, sexually active, heterosexual while conveniently ignoring non-mo- While in college I worked at a din- men showed no evidence of monogamy. nogamous heterosexual relations as it ner-theater resort. Of the more than 90 To use Adams' own words, "it became is, for example, to single out edicts publication. men employed there, I was one of four difficult to keep up with the constantly against homosexuality in Leviticus changing relationships." Nor were they while ignoring those against wearing and who were straight. During that time, I saw no evidence of monogamy among discreet; it was not uncommon at frater- red or eating shrimp. nity parties, to which members brought Of course, there has been an absence reuse the gays. In fact, it became difficult to female dates, to find these couples hav- of homosexual monogamy, although for keep up with the constantly changing relationships. Nor were they even dis- ing sex all over the place, including the multiple sex partners and unsafe sex are creet; it was not uncommon to find gays restrooms. Was I treated as "fair game" rapidly vanishing in the face of AIDS. required having sex in public places — I don't by some of the hot dates? Sure, I under- Before the emergence of gay identity in just mean the restrooms. In addition, I went a fair amount of harassment from a social sense — accompanied by gay was treated as "fair game," undergoing would-be female suitors who did not books, magazines, media and role mod- a fair amount of harassment from know I was gay. els — the intensely human search for Permission would-be suitors. At the time, I was celibate, and as a love was marred by low self-esteem I would like to think that this was an gay man I felt an outsider in midst of a (which one projected onto others), closetedness was perceived as necessary DFMS. isolated pocket of predators, but gay lot of hot heterosexual sex action. Clos- / friends of mine, including a minister eted, I had an awful image of homo- for survival. There was fear of police and now-celibate priest candidate, la- sexuality (akin to leprosy) and had not raids on gay gatherings, and outright Church ment that this is the norm. Even the 24- yet defined myself sexually or any other condemnation came from organized year-old homosexual in my Clinical way. My self-esteem was low, for I had psychiatry and religion. Yet the search Pastoral Education group admitted to no inkling of what "gay" could mean for love is inextricably linked to the positively and creatively, or that I search for sex in both heterosexual and Episcopal "well over 100" different sex partners would ever be able to feel good about homosexual experience. While this the in his brief life. Ironically, he claimed search was accorded social acceptance of to be limiting the number, having had myself, know myself as a part of a lov- "less than a dozen" in the last year. ing relationship, or be truly open as a in the heterosexual milieu, it was vili- I hope you see why I, and presumably human being. fied as sinful and anti-social in the gay Archives others, are skeptical about "committed" I've lived my 65 years (33 years as an milieu. gay relationships, finding it difficult to ordained Episcopal priest), within a ma- This search led me, in the past, to 2020. imagine, much less condone them.
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