This article by Peter J. Gomes, an American Baptist minister and professor of Christian morals at Harvard University, was originally published by The New York Times on August 17, 1992:
Opposition to gays’ civil rights has become one of the most visible symbols of American civic conflict this year (1992), and religion has become the weapon of choice. The army of the discontented, eager for clear villains and simple solutions and ready for a crusade in which political self-interest and social anxiety can be cloaked in morality, has found hatred of homosexuality to be the last respectable prejudice of the century.
Ballot initiatives in Oregon and Maine would deny homosexuals the protection of civil rights laws. The Pentagon has steadfastly refused to allow gays into the armed forces. Vice President Dan Quayle is crusading for “traditional family values.” And Pat Buchanan, who is scheduled to speak at the Republican National Convention this evening, regards homosexuality as a litmus test of moral purity.
Nothing has illuminated this crusade more effectively than a work of fiction, “The Drowning of Stephen Jones,” by Bette Greene. Preparing for her novel, Ms. Greene interviewed more than 400 young men incarcerated for gay-bashing, and scrutinized their case studies. In an interview published in The Boston Globe this spring, she said she found that the gay-bashers generally saw nothing wrong in what they did, and, more often than not, said their religious leaders and traditions sanctioned their behavior. One convicted teen-age gay-basher told her that the pastor of his church had said, “Homosexuals represent the devil. Satan,” and that the Rev. Jerry Falwell had echoed that charge.
Christians opposed to political and social equality for homosexuals nearly always appeal to the moral injunctions of the Bible, claiming that Scripture, is very clear on the matter and citing verses that support their opinion. They accuse others of perverting end distorting texts contrary to their “clear” meaning. They do not, however, necessarily see quite as clear a meaning to biblical passages on economic conduct, the burdens of wealth and the sin of greed.
Nine biblical citations are customarily invoked as relating to homosexuality. Four (Deuteronomy 23:17, 1 Kings 14:24, I Kings 22:46 and II Kings 23:7) simply forbid prostitution by men and women.
Two others (Leviticus 18:19-23 and Leviticus 20:10-16) are part of what biblical scholars call the Holiness Code. The code explicitly bans homosexual acts. But it also prohibits eating raw meat, planting two different kinds of seed in the same field and wearing garments with two different kinds of yarn. Tattoos, adultery and sexual intercourse during a woman’s menstrual period are similarly outlawed.
There is no mention of homosexuality in the four Gospels of the New Testament. The moral teachings of Jesus are not concerned with the subject.
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