“A Defive but Unsatisfyg Answer”: The Evangelil Rponse to Gay Christians | Relign and Amerin Culture | Cambridge Core

Contents:

• VIEW ARTICL BY EMMANUEL GAY
• EMMANUEL GAY
• POST EMMANUEL GAY
• “A DEFIVE BUT UNSATISFYG ANSWER”: THE EVANGELIL RPONSE TO GAY CHRISTIANS

VIEW ARTICL BY EMMANUEL GAY

Emmanuel gay: Rultance t née en 2002, pour s clients iss l’dtrie, puis, fur et à mure son développement, la société a uvert nombrx tr sectrs d’activé: l’tomobile, l télés, la distributn mais ssi le sectr public ou l servic fanciers.

The votg jury is prised of: Barbara Gr, s print, head of rearch and velopment and novatn at Luxnovatn; Emmanuel Gay, partner at Rultance; Lrent Luci, head of the Go Digal project at the Hoe of Entreprenrship (Chamber of Commerce); and Nobby Brsch, assistant vice print of rporate bankg at Spuerkes. In this ntext of unremtg cultural warfare and the unqutned celebratn of biblilly ground sexual pleasure for married upl as functnally central to evangelils’ inty, “homosexualy”—rarely discsed fundamentalist or evangelil publitns before the 1960s—beme their nemis.

Recent Bible translatns ntributed to this new ont the culture war, as “homosexual” was ed several different passag for the first time, effect ventg “homosexuals” as a unified tegory and reifyg them as the Bible's supreme Other.

EMMANUEL GAY

Instead, buildg off of work on the evangelil promotn of normative genr and sexual inti, explor the muny disurse among evangelils—both symbolized by and partly nstuted by CT—that has had signifint nsequenc for gay and lbian Christians. When gay Christians fail the stggle to bee heterosexual—lears have never been clear about when gay Christians should nce feat—evangelils offer celibacy as the sole remag optn, often wh the admissn that is a burnsome path, particularly a subculture that celebrat the nuclear fay.

POST EMMANUEL GAY

Evangelils’ perceptn of gay people as enemi the war to fend the fay dovetailed wh broar fears of munists on Cold War Ameri's home ont, as evangelils echoed mastream antimunist rhetoric that lked domtic secury risks to var forms of “sexual perversn, ” cludg “homosexualy. Footnote 41 Like Daane's passnate nmnatn, Dolby's gural foray to pastoral support for gay Christians charted a urse evangelilism has tracked sce: thoratively prentg the hope of sexual inty change through anecdotal ttimoni while simultaneoly offerg the ntradictory asssment that most gay people never lose their same-sex sire. Footnote 43 Movement lears, who amed their activism as an extensn of the era's larger civil rights stggle for equal protectn of the law unr the Constutn, forced evangelils to addrs issu related to gay people more systematilly than they had prevly.

“A DEFIVE BUT UNSATISFYG ANSWER”: THE EVANGELIL RPONSE TO GAY CHRISTIANS

Footnote 44 Evangelils, whose lewarm stance toward the civil rights movement was evint CT articl and edorials, siarly posned themselv rhetorilly the middle of the gay rights bate, between permissive male liberals on one end and harsh fundamentalists on the other. Footnote 45 As wh other issu, this ostensible centrism amounted to upholdg the fundamentalist view that all gay sexual behavr was sful and mered damnatn, while sympathizg wh gay Christians’ stggl to master seemgly tractable sir. Marsn, proment German theologian Kls Bockmuehl directly lked Amerins’ mistaken belief the natens of same-sex orientatn to a “permissive attu toward homosexualy” and the perceptn that biblil views were irrelevant to the ntemporary issue.

In a 1974 letter, Nancy Harsty offered the nvoluted argument that rejectg male-female equaly and fendg patriarchy by appealg to nate difference was “precisely the kd of thkg which has always fostered homosexualy among those who sought ep relatnships wh one who was their equal.