Homosexual Ethics of Christianity─Tong-Kwang Light House Presbyterian Church

碩士論文[[abstract]]基督宗教從事社會弱勢團體關懷，是一種「愛神」、「愛人」宗教信仰表達方式，可從台灣目前基督宗教對國內弱勢團體從事社會關懷得知有「更生團契」、「中途之家」、「未婚媽媽之家」、「育幼院」、「戒毒福音村」、「婦女家暴防治中心」、「伊甸殘障團體」、「雛妓輔導」、「救貧救災」等關懷。在社會上需協助的弱勢團體，基督宗教都願意同心合一從「神愛世人」的博愛信仰付出行動而無異議。 但台灣基督宗教界卻出現另類社會關懷：一九九六年五月五日，國內第一間同光同志長老教會成立，造成台灣傳統教會對「同光同志長老教會」的爭議，爾後二００四年五月一日，同光同志教會又產生首位同志神職人員─牧師。對此現象在基督教傳統社會關懷及教義上產生極大迴響與爭論，使同志教會社會關懷造成傳統教會壓迫及不諒解心結。同時也使從事社會關懷的基督宗教團體產生兩極化現象。 為什麼雙方皆是使用同一本經典。但立場及想法卻有著南轅北轍極大不同看法，是解釋經典教義原則不同，或對聖經詮釋立場不同，或個人對同志看法已有「先入為主」觀念，再從聖經中找出支持或反對的經文陳述己見，進而加強個人信念與態度。對正、反雙方立場是值得深入對話的。 雖然近年來台灣社會「進步」重視人權，社會價值觀呈現多元化，同志也開始走向戶外，勇敢面對異性戀社會。甚至政府於二００三年十二月份，行政院送交立法院審議有關人權基本法草案，訂出「保障同志權，同性男或女組織的家庭，可以依法收養子女」。乍看之下，雖有進展，但身處於台灣的同志及信徒仍被多數傳統社會文化的異樣眼光所排擠。因此他們常是隱藏一群。又加上另一種身份─「同志基督徒」，又比一般同志所面對問題更多、更複雜。因傳統教會對聖經詮釋的看法採「絕對的權威標準」、「傳統的解經」方式。認為具有同性性傾向或有同性性行為是一種信仰上的犯罪，須先悔改且改變其同性戀傾向與行為後，才能成為信徒或加入教會團體生活。因此在傳統教會信仰上的角度來看，對同志基督徒可以說是一種極為不友善的反應與不接納，使得同志基督徒及神職人員，身、心受到多重的打擊與壓迫，既要面對傳統主流教會宗教倫理上的討伐，又要面對一般傳統異性戀社會的排斥。造成〞內憂外患〞的情況發生。 傳傳統教會及同志教會，雙方目前無法找到平衡點，或許永遠也找不到。至於聖經的解經原則與詮釋雙方迴然不同，敵對分明，這是無可避免的。畢竟長時間歷史的傳承、文化背景的變遷、風俗習慣的改變所產生的影響，是一點一滴長時間累積下來的。同時當社會開放至某一程度，接受力及包容性相對增加的同時，特別是在「酷兒文化」性解放的今日，傳統基督宗教的倫理觀是否能經得起考驗？同志基督徒最後的走向是朝向傳統基督徒的倫理觀？或是從自己的經驗中，發展出屬於自己的團體倫理觀？這是值得長期再觀察的？[[abstract]]Christianity devotes itself to caring for the disadvantaged minority. Its religious belief is “Love God” and “Love People”. Some Christian groups devote themselves to providing assistance for the disadvantaged minority, such as the “Single Mother’s Home”, “Children’s Home”, “Drug Rehabilitation Centre”, “Assistance for Disabled Groups”, “Assistance for Underage Prostitution”, “Poverty Relief and Disaster Rescue”, etc. These disadvantaged minorities in turn are willing to devote themselves to the world in a belief that “God loves the world”. Recently, a new alternative charity in Taiwan’s Christian community has appeared. On May 5th, 1996, the first homosexual church, Tong-Kwang Light House Presbyterian Church, was established and that caused uproar within the traditional Christian community. Subsequently, the first homosexual pastor was ordained on May 1st, 2004, and sparked a conflict over the religious doctrine and social care of traditional Christians. Also, traditional Christian opposition of homosexuality church resurfaced. Though both parties follow the same Bible, the traditional Christian Church and the Tong-Kwang Light House Presbyterian Church hold completely different views. Whether or not the conflict between both parties is rooted in different interpretations of classic religious doctrines, and the Bible, or by “prejudiced impressions” of homosexuality, both parties have their own explanations which can be supported or opposed by the Bible to reinforce their beliefs and attitudes. The individual standpoint of both parties is worthy of discussion. In recent years, Taiwanese society has started to place increased importance on human rights, and social values have become diversified. The homosexual groups start to come out of the closet, and bravely face heterosexual society. Although their situation has improved, homosexuals in Taiwan are still the target of much discrimination from the rest of society. Therefore, homosexuality in Taiwan is still an invisible group. In addition, the homosexual Christian believer has to face more discrimination and challenges. The traditional Church uses “dogma”, “interpretation of scripture” to explain the Bible. Traditional Christianity regards “homosexual tendency” or “homosexual behavior” as a crime against religion. Homosexuals cannot become church followers without changing their behavior and sexual tendency. Traditional Christian beliefs produce an attitude toward the homosexual religious believer which is unfriendly and unacceptable, and that make homosexual believers and clerics suffer from oppression and multiple difficulties. The homosexual believers have to face religious ethical pressure from traditional mainstream Christianity and discrimination from traditional heterosexual society. The external pressure and internal revolt make the homosexual believers’ mind and body suffer a great deal. So far, the traditional Christian Church and the homosexual Christian Church cannot find a balance, and probably never will. Both parties have different explanations and interpretation of scripture. Confrontation between both parties is inevitable. After all, the influence is accumulated with time due to the historical transmission, cultural transition, and customary change. Furthermore, when society is open up to certain extent and the acceptance and tolerance will increase. Can the traditional Christian ethics stand the test of time? Will the homosexual believer follow traditions or deviate from them? This issue deserves long-term observation