How Does the Present Theological Debate on Sexual Relations in the Anglican Church Reflect Biblical Teaching?
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Same-sex marriage cannot signify the flow of grace and obedience that is inherent in the marriage bond, although non-erotic same-sex relationships may rightly imagine the bond of Christ coming alongside is to give himself up for us as a loyal friend (John 5:17). Paul understood the sacramental character of marriage as being consistent with Jesus’ explanation of the kingdom of God which is a kind of marriage feast (Mark 10:6-9, 13-16; Mark 2:19-20; Matthew 25:1-10). Jesus linked marital fidelity with discipleship in a way that is unheard of among the Rabbis, and thus it is appropriate that the marriage services include lessons about discipleship in general. The key to the newness of Jesus’ teaching may be found in his commending celibacy, "making oneself a eunuch for the kingdom of God," as a higher righteousness than marriage (Matthew 19:10-12). By placing celibacy over marriage Jesus wrenches marriage out of its material and Jewish context and redirects the demand for exclusive lifelong marital fidelity to the call to imitate Him in His single devotion to God. In Jesus’ teaching, faithful monogamous marriage, abstinence, and singleness are all ways of imitating Christ. A Church of England theologian challenges the church to assist all its members to a life of faithful witness in chastity and holiness, recognizing two forms or vocations in which that life can be lived: marriage and singleness (Genesis 2:24; Matthew 19:4-6; I Corinthians 7). There is no place for the church to confer legitimacy upon alternatives to these Jesus defined the character of the male and female union of persons as universal and unchangeable, "And Jesus answering said unto them. The children of this world marry, and are given im marriage" (Luke 20:34). Marriage is the exclusive context of sexual activity. This has been the church’s biblical and traditional teaching right up to the present, whatever discontinuity may be admitted for homosexual experience. It is between man and woman that the interpersonal relationship comes to its fullest expression in this time in marriage. It is where husband and wife become, in a sense, two persons in one: "Therefore a man leaves his father and mother and cleaves to his wife and the twain become one flesh" (Genesis 2:24). This is a spiritual and physical unity of profound dimension. The husband and wife are people who God join together in marriage (Matthew 9:6); thus union with another sexually is an offensive sin against God, the other lawful partner and one’s own body (I Corinthians 6:16, 18-20; 7:3-5). This is a profound relationship which is not trivial, for it is likened to the relationship between Christ and His church. The fact that God created two distinct persons male and female rather than one person reflects to some degree the plurality of persons within the Trinity. This plurality of God is seen when He said "let us make man in our image, after our likeness. . ." (Genesis 1:26). The plurality of God is unimaginable in so far as it represents a more excellent plurality and unity than that which he created between a man and a woman in marriage. However, the unity of a family - that is, a husband and wife and children does also reflect some degree of diversity of persons among the Trinity. God created Adam and Eve in such a way that they would share love and communication and mutual giving of honor to one another in the unity. God’s creation of male and female shows God’s image in (1) harmonious interpersonal relationship, (2) equality in personhood and importance and (3) difference in role and authority.
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About the Book
A Bishop of the Anglican Church has called for a new reformation in the church. His objectives though not very clear seemed to be with the nature of humanity, its standing before God and fulfillment of God’s purposes for it. This Bishops view has taken us back to the source of our faith, either to discontinue the old faith or to create something new. The author has shown that Bishop Spong’s position on human Sexual relations does not reflect biblical teaching. He has cited two theologians biblical stance to substantiate his position. Peter C. Moore reminds us that we are due to confess Christ within our whole being and not with the tentativeness that has characterized so much of our mainstream church life. Holiness of life will be experienced in head and heart, which ultimately will produce compassion, consistency, and biblical, social and personal ethics. Stephen F. Noll challenges the biblical view of same sex marriage. He argues that homosexuality is a sign of disordered soul and society and that homosexual practice is sinful.
About the Author
Rev. Canon Alson B. H. Percival is the Parish Priest of S. George and St. John in Nevis, West Indies. He holds degrees from Cordington College, Somerset University, Trinity College and Seminary and Liverpool University. He has been a Priest for twenty-three years and a Canon of the Cathedral of St. John the Divine. He is well known for Missionary work throughout the Caribbean and the Americas. He has a no-nonsense approach to ministry and things in general. As a very popular Priest, he was at the center of a mini-revolution against casino gambling with the government of Montserrat, West Indies. He is the author of three books – Anglicanism My Belief; A History of Baptism in the Christian Church; and St. George and St. John Senior Citizens Home.