As everyone knows, the question of same-sex marriage is dividing the Christian churches. Anglicanism may be the nearest to blessing same-sex marriage and right to adoption, but Lutheranism, at least in Northern Europe, is not far behind.
As far as the Lutheran State Church of Finland is concerned, I predict it will follow Anglicanism’s lead within the next five to ten years. This will result in a break within the church, which will be of much greater caliber than when women’s ordination was introduced (1986), because the nature of the issue is one of (biblical) morality and not of church structure.
On the other hand, the Catholic Church, the Orthodox churches, and (most of) the Free Churches (Pentecostal, Baptist, etc.) are no way near blessing same-sex marriage. Against unrelenting critique from without and within Christendom the Catholics and Orthodox have held on to male-only ordination, so it is unlikely that these churches will ever succumb to the demand to bless same-sex marriages.
My intention here is not, however, to dwell on individual churches’ position in this heated debate, but rather to (1) mention the very dissimilar approaches between mainstream Lutheranism and Catholicism and (2) discuss a possible reason for how such different approaches can exist in the first place.
At the heart of this discussion is the relationship between human
nature and human
action, or being and doing.
Human nature vs. human actionCatholic teaching emphasizes the difference between “homosexuality” (noun) and “homosexual acts” (verb). It is possible that in some cases a person’s “homosexuality” is a voluntary decision: not determined by an inbuilt “necessity” but more the result of repeated homosexual acts and behavior resulting in homosexuality itself which, upon retrospect, may falsely seem to have been there “all along”.
However, as far as I understand the Catholic Church’s teaching, it admits that in some cases the opposite is true: a person may, from a very young age, be sexually attracted to one’s own sex in such a profound way that there is reason to believe homosexuality, at least in these cases, is inbuilt.
So far, most would agree. But this is where mainstream Lutheranism (and by the way, secularism) parts ways with Catholicism.
Mainstream Lutheranism holds that, since (or when) homosexuality is inbuilt in one’s “nature” (part of one’s being), homosexual acts and behavior are only natural and thus should not to be condemned.
Catholicism, however, does not arrive at the same conclusion. Catholics emphasize that involuntary homosexuality (noun) is
not sin; but voluntary homosexual acts (verb) are.
This means that, in theory and in practice, a bishop or even the pope could be a homosexual provided he does not lead a homosexual lifestyle. Every Christian has a “cross” to carry; for some Christians their cross includes coping with a homosexual tendency.
For a modern mind that does not distinguish between human nature and human action, such reasoning sounds downright absurd. For it the idea of homosexuality itself not being sinful but homosexual acts being sinful is unintelligible and unacceptable. Either both the nature and the behavior are sinful or, which is more probable according to them, neither is sinful.
What is behind such vastly dissimilar positions as regards the relationship of human nature and human action?
Tendency to sin vs. sin properI think I have traced one reason that allows for such a radical disagreement. I’m sure it’s not an exhaustive reason but it may be profoundly suggestive. It involves Christian anthropology (view of man) in relation to the doctrine of justification (salvation of man), or the doctrines of sin and grace.
The Joint Declaration on the Doctrine Justification (1999) by the Catholic Church and the Lutheran World Federation was an ecumenical triumph. The Declaration stated that the centuries-old mutual condemnations the churches had proclaimed on each other in the aftermath of the Reformation over the question of justification did not apply to the agreement reached in this document. After many years of intense theological discussion both parties were able to proclaim that they agreed on the more fundamental parts of justification, and that the still remaining disagreements were not divisive.
The “still remaining disagreements” are of special interest here. In the “Appendix” to the Declaration added by the Catholic party are listed a few items that, said the Catholics, still divided the churches. One crucial point concerned the state of the forgiven Christian.
The Catholics stressed that, after repentance and forgiveness, a person is not sinful anymore; although the tendency to sin remains, condemnable sin proper does not exists until the person gives into the tendency to sin by actively sinning.
Traditional Lutheranism, on the other hand, stresses that the Christian is simultaneously both-sinner-and-justified; the tendency to sin that is always present is sin, just as sin proper is, although perhaps in a different way. Hence we are always sinning in one way or another, knowingly or unknowingly.
(Depending on which side one adheres to, the opposite side seems “unrealistic” and one’s one position “realistic”. Either the Catholic position is “falsely optimistic” or the Lutheran position is “falsely pessimistic”.)
Homosexuality reconsidered
Now, returning to the topic of homosexuality (noun) and homosexual behavior (verb). It seems that there is a certain parallel between it and the question of justification. The disagreement in the general question of justification allows for the disagreement in the particular question of homosexuality.
As regards justification, from the Catholic point of view the tendency to sin is not sin proper, only sinful acts are; but from the Lutheran point of view the tendency to sin is sin proper. This is the fundamental presupposition dividing the two. Hence, as regards homosexuality the Catholics are able to say that a homosexual tendency is not sin, only homosexual acts are. Lutherans, on the other hand, cannot make this distinction. For them it follows that either both the tendency and the acts are sinful or neither is.
And so, argues the mainstream Lutheran, we have two choices: (1) if the homosexual tendency is sinful, it means that the homosexual person remains sinful until he or she is healed from this tendency; (2) but if the homosexual tendency is not sinful, it follows that neither are the homosexual acts that spring from this (non-sinful) condition.
In a world where Christians are being encouraged (sometimes indiscriminately) to “love homosexuals”, it is only understandable that compared to the first grimmer option the second option looks more authentically “loving”. And so the State Churches fluctuate behind the States towards this latter “solution”.
For the Catholic Church, however, (1) and (2) are not the only options. In fact they are both false options.
For Catholics “loving the homosexual” does not differ from loving any other person. And loving a person means first acknowledging that some tendencies, though not sinful as such, are nonetheless disordered and unhealthy, and then encouraging the person not to “live out” these tendencies, but rather to seek transformation through intimate correspondence with grace.
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Disclaimer: the “Lutheranism vs. Catholicism” juxtaposition above is not entirely accurate. Not only are there Lutherans who fall into the “Catholic” camp and Catholics who fall into the “Lutheran” camp, Northern/Western Lutheran churches tend to be far more “liberal” than, for example, their African sister churches. Also, as far as the question of homosexuality goes, my guess is that most Free Churches feel more comfortable with the “Catholic” position than the “Lutheran” position, even if in other questions the opposite is true.
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The topic of the discussion -- virtues, leadership, and their interplay in the modern society -- is very serious. Yet the panelists were able to discuss it in a very encouraging and positive way: not unfrequently were there roars of laughter. The host read exerts (is that the word I'm looking for?) from the book and asked a follow-up question, often a very pointed one, say, about the differences of men and women in leadership.
The panelists (from left to right): Oskari Juurikkala, Jan Ahonen, Timo Soini, Alexandre Havard, and Sari Essayah.
