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bishop's perspective:
Legally moral or morally moral?
You know the story of a woman caught in adultery and brought to Jesus. The legally moral Pharisees and scribes were ready to stone her to death.
Two thousand years ago the death penalty could only be invoked when a person was actually seen in the act of intercourse. Obviously, someone had witnessed this woman's adultery and the crowd was clamoring for her death.
In Jesus' day the issue of adultery was more a legal matter than a moral one because adultery really meant that someone had stolen another man's property. The wife was simply another possession owned by her husband. For her to have a sexual relationship with another man was a gross violation of her owner's property rights. For this crime, the Law of Moses demanded the severe punishment of death by stoning. The law required two witnesses in addition to her husband to bring the charges. Now the woman stands trembling before Jesus, rightly charged and surely guilty.
The Pharisees and scribes have their stones ready. The mob principle is at work: condemn, reject and destroy. (One question that begs to be answered is, “Where is the man who was also caught in this act of adultery?” A husband was not bound to fidelity as long as he did not violate another man's property. In other words, this was all about the law rather than morality, all about women and not about men.)
The woman, frightened and facing certain death, waits before Jesus. The law is clear. The case is a slam-dunk. The only question remaining is to see Jesus tripped up over the law. If Jesus does not agree that she should be stoned as the Law of Moses decrees, then he sets himself above the law.
Jesus does not dodge or hedge the issue. But he reaches beyond her guilt and beyond the law and addresses the morality of her accusers. Jesus understands the law deals too narrowly with the issue of sin and guilt. When Jesus responds to the Pharisees' question, he knows they are legally right to cast the first stone but they are not morally fit to do so. They act morally superior and legally correct but they are morally deficient.
Jesus does not condemn nor condone the woman. Jesus does not approve her behavior. He holds her accountable for her actions. But he also bids her to go and sin no more. He offers her a way out of her unhealthy past lifestyle – offers her grace to exercise her freewill to live differently – yes, to live a holy life.
Jesus offers the same gift to the morally suspect men who were legally motivated. Jesus wanted them to look into their hearts and recognize how desperately they, too, needed grace and forgiveness. Jesus sought to open their eyes to their true motives, which were not holy.
All of this is a reminder that we all stand in the need of grace. We must be so careful who and how we judge. This is one reason why I don't spend too much energy figuring out what is wrong with the Episcopal bishops or the Episcopal Church. I reckon there is plenty of room for improvement in my own life and the United Methodist Church. In fact, this makes me wonder what questions Jesus is asking us when we take up stones against others? And what is our response to the questions Jesus asks of us?
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From the ‘Social Principles of the United Methodist Church’
161. G) Human Sexuality – We recognize that sexuality is God’s good gift to all persons. We believe persons may be fully human only when that gift is acknowledged and affirmed by themselves, the church, and society. We call all persons to the disciplined, responsible fulfillment of themselves, others and society in the stewardship of this gift. We also recognize our limited understanding of this complex gift and encourage the medical, theological, and social science disciplines to combine in a determined effort to understand human sexuality more completely. We call the Church to take the leadership role in bringing together these disciplines to address this most complex issue. Further, within the context of our understanding of this gift of God, we recognize that God challenges us to find responsible, committed, and living forms of expression.
Homosexual persons no less than heterosexual persons are individuals of sacred worth. All persons need the ministry and guidance of the church in their struggles for human fulfillment, as well as the spiritual and emotional care of a fellowship that enables reconciling relationships with God, with others, and with self. Although we do not condone the practice of homosexuality and consider this practice incompatible with Christian teaching, we affirm that God’s grace is available to all. We implore families and churches not to reject or condemn their lesbian and gay members and friends. We commit ourselves to be in ministry for and with all persons.
162. H) Equal Rights Regardless of Sexual Orientation – Certain basic human rights and civil liberties are due all persons. We are committed to supporting those rights and liberties for homosexual persons. We see a clear issue of simple justice in protecting their rightful claims where they have shared material resources, pensions, guardian relationships, mutual powers of attorney, and other such lawful claims typically attendant to contractual relationships that involve shared contributions, responsibilities, and liabilities, and equal protection before the law. Moreover, we support efforts to stop violence and other forms of coercion against gays and lesbians. We also commit ourselves to social witness against the coercion and marginalization of former homosexuals.
From ‘The Book of Discipline,’ 304.3.
While persons set apart by the Church for ordained ministry are subject to all the frailties of the human condition and the pressures of society, they are required to maintain the highest standards of holy living in the world. Since the practice of homosexuality is incompatible with Christian teaching, self-avowed practicing homosexuals practicing homosexuals (1) are not to be accepted as candidates, ordained as ministers, or appointed to serve in The United Methodist Church.
(1) “Self-avowed practicing homosexual” is understood to mean that a person openly acknowledges to a bishop, district superintendent, district committee of ordained ministry, board of ordained ministry, or clergy session that the person is a practicing homosexual. See Judicial Council Decisions 702, 708, 722, 725, 764, 844.
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