I. The New Thing
Homosexual behavior is a phenomenon with a long history, to which there have been various cultural and moral responses. But today in our public life there is something new, a novum, which demands our attention and deserves a careful moral response.
The new thing is a movement that variously presents itself as an appeal for compassion, as an extension of civil rights to minorities, and as a cultural revolution. The last of these seems to us the best description of the phenomenon; indeed, that is what its most assertive and passionate defenders say it is. The Nation, for example, asserts (May 3, 1993): “All the crosscurrents of present-day liberation struggles are subsumed in the gay struggle. The gay moment is in some ways similar to the moment that other communities have experienced in the nation’s past, but it is also something more, because sexual identity is in crisis throughout the population, and gay people—at once the most conspicuous subjects and objects of the crisis—have been forced to invent a complete cosmology to grasp it. No one says the changes will come easily. But it’s just possible that a small and despised sexual minority will change America forever.”
Although some date “the movement” from the “Stonewall Riot” of June 1969, we have more recently witnessed a concerted and intense campaign, in the media and in leading cultural institutions, to advance the gay and lesbian cause. Despite the fact that the Jewish and Christian traditions have, in a clear and sustained manner, judged homosexual behavior to be morally wrong, this campaign has not left our religious communities unaffected. The great majority of Americans have been surprised, puzzled, shocked, and sometimes outraged by this movement for radical change. At the same time, the movement has attracted considerable support from heterosexual Americans who accept its claim to be the course of social justice and tolerance.
We share a measure of ambivalence and confusion regarding this remarkable insurgency in our common life. We do not present ourselves as experts on the subject of homosexuality. We are committed Christians and Jews and we try to be thoughtful citizens. In this statement, we do our best to respond to the claims made by the gay and lesbian movement and to form a moral judgment regarding this new thing in our public life.
We are not a “representative group” of Americans, nor are we sure what such a group would look like. No group can encompass the maddening and heartening diversity of sex, race, class, cultural background, and ideological disposition that is to be found among the American people. We are who we are. As such, we offer this product of our study, reflection, and conversation in the hope that others may find it helpful.
Our aim is to present arguments that are public in character and accessible to all reasonable persons. In doing so, we draw readily on the religious and moral traditions that have shaped our civilization and our own lives. We are confident that arguments based, inter alia, on religious conviction and insight cannot legitimately be excluded from public discourse in a democratic society.
In discussing homosexuality, homosexuals, and the gay and lesbian movement, it is necessary to make certain distinctions. Homosexuality is sometimes considered a matter of sexual “orientation,” referring to those whose erotic desires are predominantly or exclusively directed to members of the same sex. Many such persons live lives of discipline and chastity. Others act upon their homosexual orientation through homogenital acts. Many in this second group are “in the closet,” although under the pressure of the current movement, they may be uneasy about that distinction between public and private. Still another sector of the homosexual population is public about its orientation and behavior and insists that a gay “lifestyle” be not simply tolerated but affirmed. These differences account for some of the tensions within the “movement.” Some aim at “mainstreaming” homosexuality, while others declare their aim to be cultural, moral, and political revolution.
We confront, therefore, a movement of considerable complexity, and we must respect the diversity to be found among our homosexual fellow citizens and fellow believers. Some want no more than help and understanding in coping with what they view as their problem; others ask no more than that they be left alone.
The new thing, the novum, is a gay and lesbian movement that aggressively proposes radical changes in social behavior, religion, morality, and law. It is important to distinguish public policy considerations from the judgment of particular individuals. Our statement is directed chiefly to debates over public policy and what should be socially normative. We share the uneasiness of most Americans with the proposals advanced by the gay and lesbian movement, and we seek to articulate reasons for the largely intuitive and pre-articulate anxiety of most Americans regarding homosexuality and its increasing impact on our public life.
II. New Thing/Old Thing: The Sexual Revolution
While the gay and lesbian movement is indeed a new thing, its way was prepared by, and it is in large part a logical extension of, what has been called the “sexual revolution.” The understanding of marriage and family once considered normative is very commonly dishonored in our society and, too frequently, in our communities of faith. Religious communities and leaderships have been, and in too many cases remain, deeply complicit in the demeaning of social norms essential to human flourishing.
Thus moral criticism of the homosexual world and movement is unbalanced, unfair, and implausible if it is not, at the same time, criticism of attitudes and behaviors that have debased heterosexual relations. The gay and lesbian insurgency has raised a sharp moral challenge to the hypocrisy and decadence of our culture. In the light of widespread changes in sexual mores, some homosexuals understandably protest that the sexual license extended to “straights” cannot be denied to them.
We believe that any understanding of sexuality, including heterosexuality, that makes it chiefly an arena for the satisfaction of personal desire is harmful to individuals and society. Any way of life that accepts or encourages sexual relations for pleasure or personal satisfaction alone turns away from the disciplined community that marriage is intended to engender and foster. Religious communities that have in recent decades winked at promiscuity (even among the clergy), that have solemnly repeated marriage vows that their own congregations do not take seriously, and that have failed to concern themselves with the devastating effects of divorce upon children cannot with integrity condemn homosexual behavior unless they are also willing to reassert the heterosexual norm more believably and effectively in their pastoral care. In other words, those determined to resist the gay and lesbian movement must be equally concerned for the renewal of integrity, in teaching and practice, regarding “traditional sexual ethics.”
It is a testimony to the perduring role of religion in American life that many within the gay and lesbian movement seek the blessing of religious institutions. The movement correctly perceives that attaining such formal approbation—through, for example, the content and style of seminary education and the ordination of practicing homosexuals—will give it an effective hold upon the primary institutions of moral legitimation in our popular culture. The movement also correctly perceives that our churches and synagogues have typically been inarticulate and unpersuasive in offering reasons for withholding the blessing that is sought.
One reason for the discomfort of religious leaders in the face of this new movement is the past and continuing failure to offer supportive and knowledgeable pastoral care to persons coping with the problems of their homosexuality. Without condoning homogenital acts, it is necessary to recognize that many such persons are, with fear and trembling, seeking as best they can to live lives pleasing to God and in service to others. Confronted by the vexing ambiguities of eros in human life, religious communities should be better equipped to support people in their struggle, recognizing that we all fall short of the vocation to holiness of life.
The sexual revolution is motored by presuppositions that can and ought to be effectively challenged. Perhaps the key presupposition of the revolution is that human health and flourishing require that sexual desire, understood as a “need,” be acted upon and satisfied. Any discipline of denial or restraint has been popularly depicted as unhealthy and dehumanizing. We insist, however, that it is dehumanizing to define ourselves, or our personhood as male and female, by our desires alone. Nor does it seem plausible to suggest that what millennia of human experience have taught us to regard as self-command should now be dismissed as mere repression.
At the same time that the place of sex has been grotesquely exaggerated by the sexual revolution, it has also been trivialized. The mysteries of human sexuality are commonly reduced to matters of recreation or taste, not unlike one’s preferences in diet, dress, or sport. This peculiar mix of the exaggerated and the trivialized makes it possible for the gay and lesbian movement to demand, simultaneously, a respect for what is claimed to be most importantly and constitutively true of homosexuals, and tolerance for what is, after all, simply a difference in “lifestyle.”
It is important to recognize the linkages among the component parts of the sexual revolution. Permissive abortion, widespread adultery, easy divorce, radical feminism, and the gay and lesbian movement have not by accident appeared at the same historical moment. They have in common a declared desire for liberation from constraint—especially constraints associated with an allegedly oppressive culture and religious tradition. They also have in common the presuppositions that the body is little more than an instrument for the fulfillment of desire, and that the fulfillment of desire is the essence of the self. On biblical and philosophical grounds, we reject this radical dualism between the self and the body. Our bodies have their own dignity, bear their own truths, and are participant in our personhood in a fundamental way.
This constellation of movements, of which the gay movement is part, rests upon an anthropological doctrine of the autonomous self. With respect to abortion and the socialization of sexuality, this anthropology has gone a long way toward entrenching itself in the jurisprudence of our society as well as in popular habits of mind and behavior. We believe it is a false doctrine that leads neither to individual flourishing nor to social well-being.
III. The Heterosexual Norm
Marriage and the family—husband, wife, and children, joined by public recognition and legal bond—are the most effective institutions for the rearing of children, the directing of sexual passion, and human flourishing in community. Not all marriages and families “work,” but it is unwise to let pathology and failure, rather than a vision of what is normative and ideal, guide us in the development of social policy.
Of course many today doubt that we can speak of what is normatively human. The claim that all social institutions and patterns of behavior are social constructions that we may, if we wish, alter without harm to ourselves is a proposal even more radical in origin and implication than the sexual revolution. That the institutions of marriage and family are culturally conditioned and subject to change and development no one should doubt, but such recognition should not undermine our ability to discern patterns of community that best serve human well-being. Judaism and Christianity did not invent the heterosexual norm, but these faith traditions affirm that norm and can open our eyes to see in it important truths about human life.
Fundamental to human life in society is the creation of humankind as male and female, which is typically and paradigmatically expressed in the marriage of a man and a woman who form a union of persons in which two become one flesh—a union which, in the biblical tradition, is the foundation of all human community. In faithful marriage, three important elements of human life are made manifest and given support.
(1) Human society extends over time; it has a history. It does so because, through the mysterious participation of our procreative powers in God’s own creative work, we transmit life to those who will succeed us. We become a people with a shared history over time and with a common stake in that history. Only the heterosexual norm gives full expression to the commitment to time and history evident in having and caring for children.
(2) Human society requires that we learn to value difference within community. In the complementarity of male and female we find the paradigmatic instance of this truth. Of course, persons may complement each other in many different ways, but the complementarity of male and female is grounded in, and fully embraces, our bodies and their structure. It does not sever the meaning of the person from bodily life, as if human beings were simply desire, reason, or will. The complementarity of male and female invites us to learn to accept and affirm the natural world from which we are too often alienated.
Moreover, in the creative complementarity of male and female we are directed toward community with those unlike us. In the community between male and female, we do not and cannot see in each other mere reflections of ourselves. In learning to appreciate this most basic difference, and in forming a marital bond, we take both difference and community seriously. (And ultimately, we begin to be prepared for communion with God, in whom we never find simply a reflection of ourselves.)
(3) Human society requires the direction and restraint of many impulses. Few of those impulses are more powerful or unpredictable than sexual desire. Throughout history societies have taken particular care to socialize sexuality toward marriage and the family. Marriage is a place where, in a singular manner, our waywardness begins to be healed and our fear of commitment overcome, where we may learn to place another person’s needs rather than our own desires at the center of life.
Thus, reflection on the heterosexual norm directs our attention to certain social necessities: the continuation of human life, the place of difference within community, the redirection of our tendency to place our own desires first. These necessities cannot be supported by rational calculations of self-interest alone; they require commitments that go well beyond the demands of personal satisfaction. Having and rearing children is among the most difficult of human projects. Men and women need all the support they can get to maintain stable marriages in which the next generation can flourish. Even marriages that do not give rise to children exist in accord with, rather than in opposition to, this heterosexual norm. To depict marriage as simply one of several alternative “lifestyles” is seriously to undermine the normative vision required for social well-being.
There are legitimate and honorable forms of love other than marriage. Indeed, one of the goods at stake in today’s disputes is a long-honored tradition of friendship between men and men, women and women, women and men. In the current climate of sexualizing and politicizing all intense interpersonal relationships, the place of sexually chaste friendship and of religiously motivated celibacy is gravely jeopardized. In our cultural moment of narrow-eyed prurience, the single life of chastity has come under the shadow of suspicion and is no longer credible to many people. Indeed, the non-satisfaction of sexual “needs” is widely viewed as a form of deviance.
In this context it becomes imperative to affirm the reality and beauty of sexually chaste relationships of deep affectional intensity. We do not accept the notion that self-command is an unhealthy form of repression on the part of single people, whether their inclination be heterosexual or homosexual. Put differently, the choice is not limited to heterosexual marriage on the one hand, or relationships involving homogenital sex on the other.
IV. The Claims of the Movement
We turn our attention now to a few of the important public claims made by gay and lesbian advocates (even as we recognize that the movement is not monolithic). As we noted earlier, there is an important distinction between those who wish to “mainstream” homosexual life and those who aim at restructuring culture. This is roughly the distinction between those who seek integration and those who seek revolution. Although these different streams of the movement need to be distinguished, a few claims are so frequently encountered that they require attention.
Many gays argue that they have no choice, that they could not be otherwise than they are. Such an assertion can take a variety of forms—for example, that “being gay is natural for me” or even that “God made me this way.”
We cannot settle the dispute about the roots—genetic or environmental—of homosexual orientation. When some scientific evidence suggests a genetic predisposition for homosexual orientation, the case is not significantly different from evidence of predispositions toward other traits—for example, alcoholism or violence. In each instance we must still ask whether such a predisposition should be acted upon or whether it should be resisted. Whether or not a homosexual orientation can be changed—and it is important to recognize that there are responsible authorities on both sides of this question—we affirm the obligation of pastors and therapists to assist those who recognize the value of chaste living to resist the impulse to act on their desire for homogenital gratification.
The Kinsey data, which suggested that 10 percent of males are homosexual, have now been convincingly discredited. Current research suggests that the percentage of males whose sexual desires and behavior are exclusively homosexual is as low as 1 percent or 2 percent in developed societies. In any case, the statistical frequency of an act or desire does not determine its moral status. Racial discrimination and child abuse occur frequently in society, but that does not make them “natural” in the moral sense. What is in accord with human nature is behavior appropriate to what we are meant to be—appropriate to what God created and calls us to be.
In a fallen creation, many quite common attitudes and behaviors must be straightforwardly designated as sin. Although we are equal before God, we are not born equal in terms of our strengths and weaknesses, our tendencies and dispositions, our nature and nurture. We cannot utterly change the hand we have been dealt by inheritance and family circumstances, but we are responsible for how we play that hand. Inclination and temptation are not sinful, although they surely result from humanity’s fallen condition. Sin occurs in the joining of the will, freely and knowingly, to an act or way of life that is contrary to God’s purpose. Religious communities in particular must lovingly support all the faithful in their struggle against temptation, while at the same time insisting that precisely for their sake we must describe as sinful the homogenital and extramarital heterosexual behavior to which some are drawn.
Many in our society—both straight and gay—also contend that what people do sexually is entirely a private matter and no one’s business but their own. The form this claim takes is often puzzling to many people—and rightly so. For what were once considered private acts are now highly publicized, while, for the same acts, public privilege is claimed because they are private. What is confusedly at work here is an extreme individualism, a claim for autonomy so extreme that it must undercut the common good.
To be sure, there should in our society be a wide zone for private behavior, including behavior that most Americans would deem wrong. Some of us oppose anti-sodomy statutes. In a society premised upon limited government there are realms of behavior that ought to be beyond the supervision of the state. In addition to the way sexual wrongdoing harms character, however, there are often other harms involved. We have in mind the alarming rates of sexual promiscuity, depression, and suicide and the ominous presence of AIDS within the homosexual subculture. No one can doubt that these are reasons for public concern. Another legitimate reason for public concern is the harm done to the social order when policies are advanced that would increase the incidence of the gay lifestyle and undermine the normative character of marriage and family life.
Since there are good reasons to support the heterosexual norm, since it has been developed with great difficulty, and since it can be maintained only if it is cared for and supported, we cannot be indifferent to attacks upon it. The social norms by which sexual behavior is inculcated and controlled are of urgent importance for families and for the society as a whole. Advocates of the gay and lesbian movement have the responsibility to set forth publicly their alternative proposals. This must mean more than calling for liberation from established standards. They must clarify for all of us how sexual mores are to be inculcated in the young, who are particularly vulnerable to seduction and solicitation. Public anxiety about homosexuality is preeminently a concern about the vulnerabilities of the young. This, we are persuaded, is a legitimate and urgent public concern.
Gay and lesbian advocates sometimes claim that they are asking for no more than an end to discrimination, drawing an analogy with the earlier civil rights movement that sought justice for black Americans. The analogy is unconvincing and misleading. Differences of race are in accord with—not contrary to—our nature, and such differences do not provide justification for behavior otherwise unacceptable. It is sometimes claimed that homosexuals want only a recognition of their status, not necessarily of their behavior. But in this case the distinction between status and behavior does not hold. The public declaration of status (“coming out of the closet”) is a declaration of intended behavior.
Certain discriminations are necessary within society; it is not too much to say that civilization itself depends on the making of such distinctions (between, finally, right and wrong). In our public life, some discrimination is in order—when, for example, in education and programs involving young people the intent is to prevent predatory behavior that can take place under the guise of supporting young people in their anxieties about their “sexual identity.” It is necessary to discriminate between relationships. Gay and lesbian “domestic partnerships,” for example, should not be socially recognized as the moral equivalent of marriage. We note again that marriage and the family are institutions necessary for our continued social well-being and, in an individualistic society that tends to liberation from all constraint, they are fragile institutions in need of careful and continuing support.
We do not doubt that many gays and lesbians—perhaps especially those who seek the blessing of our religious communities—believe that theirs is the only form of love, understood as affection and erotic satisfaction, of which they are capable. Nor do we doubt that they have found in such relationships something of great personal significance, since even a distorted love retains traces of love’s grandeur. Where there is love in morally disordered relationships we do not censure the love. We censure the form in which that love seeks expression. To those who say that this disordered behavior is so much at the core of their being that the person cannot be (and should not be) distinguished from the behavior, we can only respond that we earnestly hope they are wrong.
We are well aware that this declaration will be dismissed by some as a display of “homophobia,” but such dismissals have become unpersuasive and have ceased to intimidate. Indeed, we do not think it a bad thing that people should experience a reflexive recoil from what is wrong. To achieve such a recoil is precisely the point of moral education of the young. What we have tried to do here is to bring this reflexive and often pre-articulate recoil to reasonable expression.
Our society is, we fear, progressing precisely in the manner given poetic expression by Alexander Pope:
Vice is a monster of so frightful mien,
As to be hated needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
To endure (tolerance), to pity (compassion), to embrace (affirmation): that is the sequence of change in attitude and judgment that has been advanced by the gay and lesbian movement with notable success. We expect that this success will encounter certain limits and that what is truly natural will reassert itself, but this may not happen before more damage is done to innumerable individuals and to our common life.
Perhaps some of this damage can be prevented. For most people marriage and family is the most important project in their lives. For it they have made sacrifices beyond numbering; they want to be succeeded in an ongoing, shared history by children and grandchildren; they want to transmit to their children the beliefs that have claimed their hearts and minds. They should be supported in that attempt. To that end, we have tried to set forth our view and the reasons that inform it. Whatever the inadequacies of this declaration, we hope it will be useful to others. The gay and lesbian movement, and the dramatic changes in sexual attitudes and behavior of which that movement is part, have unloosed a great moral agitation in our culture. Our hope is that this statement will contribute to turning that agitation into civil conversation about the kind of people we are and hope to be.
| Hadley Arkes |
| Robert George |
| Fr. Richard John Neuhaus |
Institute on Religion and
| Matthew Berke |
| The Rev.Hugh Haffenreffer |
Emanuel Lutheran Church
| Rabbi David Novak |
University of Virginia
| Gerard Bradley |
Notre Dame Law School
| John Hittinger |
College of Saint Francis
| James Neuchterlein |
| Rabbi David Dalin |
University of Hartford
| Russell Hittinger |
Catholic University of America
| Max Stackhouse |
Princeton Theological Seminary
| Ernest Fortin |
| Robert Jenson |
St. Olaf College
| Philip Turner |
Berkeley Divinity School
| Jorge Garcia |
| Gilbert Meilaender |
| George Weigel |
Ethics and Public Policy Center
| Rabbi Marc Gellman |
Hebrew Union College
| Jerry Muller |
Catholic University of America
| Robert Wilken |
University of Virginia
The Ramsey Colloquium is sponsored by the Institute on Religion and Public Life. The Colloquium is a group of Jewish and Christian theologians, ethicists, philosophers, and scholars that meets periodically to consider questions of morality, religion, and public life. It is named after Paul Ramsey (1913“1988), the distinguished Methodist ethicist.