Curriculum Development in the Postmodern Era by Slattery Patrick;

Author:Slattery, Patrick; [Slattery, Patrick]
Language: eng
Format: epub
Publisher: Taylor & Francis Group
Published: 2022-04-24T00:00:00+00:00

Scroggs then discusses the how these five interpretations affect church law and community practices in many denominations. Obviously, there have been many changes in church discipline and congregational practices since the publication of this book in 1983—with some pastors and Christian churches becoming more affirming to homosexual members, same-sex unions or marriages, and the ordination of openly gay and lesbian pastors—and even a bishop in the Episcopalian Church. There are obviously widespread differences in church practices and theological positions—from the open and affirming stance of the United Church of Christ at one end of the spectrum to the condemnation and exclusion of the Church of Christ at the other end. The most important thing to note is that there is not universal agreement within or among Christian denominations on a wide array of gender and sexuality issues—including divorce, serial monogamy, women as pastors, lesbian clergy, gay civil unions and marriage, celibacy, stem-cell research, transsexual gender identity, abortion, and contraception.

The second category is those theologians and congregations who do not believe that the Bible opposes homosexuality: 1) the Bible does not oppose homosexuality because it does not speak of true or innate homosexuality but rather only of same-gender sexual behavior by people who are not homosexual (which we discussed above); and 2) the Bible does not oppose homosexuality because the texts cited to prohibit gay and lesbian relationships do not deal with homosexuality. The texts are being misrepresented. For example, as noted above, the word “sodomite” has no contemporary scholarly translation and must be judged a mistranslation. The actual prohibition was prostitution and not homosexuality. In both of these cases, these theologians and pastors argue that it does not make sense to prohibit gays and lesbians from marrying and serving as ministers. Scroggs presents the multiplicity of interpretations and practices in Christian denominations and theological seminaries. While legal prohibitions may exist in the wider society, the practices within Christian churches—and other religions—vary dramatically. It is this variety of understandings that must be allowed to enter the hermeneutic circle and inform those who are unaware of such various interpretations and church practices.

Applying the hermeneutic process and textual analysis to contemporary issues is enlightening for some and disturbing for others. Some students and scholars embrace the invitation to enter the hermeneutic circle; others retreat baffled or angry. It is amazing that, more than any other issue, a careful hermeneutical study that deconstructs notions of gender, sexual orientation, and identity constructions, as we have done in this chapter, generates such hostile responses. Without intending to elide the continuing tragedy of racism and classism to which we will turn shortly, and without blurring the boundaries of race, class, ability, orientation, ethnicity, and gender, I am convinced that the civil rights issues exposed by queer theory and identity politics must continue to be foregrounded in our teaching, curriculum research, and social activism. This is one of the very important ethical and civil rights issues of our time, and, if we can overcome prejudice based on gender

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