Gay Activism vs. Torah Morality

Gay Activism vs. Torah Morality

The subject of homosexuality has become a hotly debated topic in Western society as well as in the Orthodox Jewish community. The gay rights movement has achieved unparalleled acceptance, to the point that almost nobody feels obligated to hide their sexual tendencies anymore. As Arthur Goldberg in his book Light in the Closet: Torah, Homosexuality and the Power to Change speaks about this phenomenon, “The gay activism has changed our lives in many different areas, such as our social, religious, educational and family systems. Marriage between man and a woman is no longer considered as the universal norm” (Goldberg). However, the contradiction between this acceptance of a new phenomenon and one’s religious values is still very much alive. This brings our society to a new dilemma: Should one seek liberation from the homosexual lifestyle, if it is inconsistent with his or her inner values and religious convictions? Or alternatively, perhaps restrict oneself to changing religious values simply because they are homosexual? To answer this question, it is important to understand the influence of the gay activist agenda and how society has bought into so many myths propagated by these activists. Gay activism misinforms people with homosexual tendencies that they are born this way and have no ability to change their sexual orientation. In turn, this makes those who are gay-identified very rigid about their choices. Although homosexuality is no longer considered an abnormality according to secularism, a homosexual Religious Jew with ancient values of strictly heterosexual relationships, may seek to reverse his situation, typically through therapy. This, however, poses a new problem as psychologists in certain locations now face the legal threat of losing their job, should they treat clients who are seeking sexual re-orientation.

With time passing, society has changed its view on homosexuality. Until 1973, homosexuality was viewed as a mental illness; however, over the years, opinions changed, and today - homosexuality is not included in the Diagnostic and Statistical Manual of Mental Disorders (DSM). However, as Irwin G and Barbara R. Sarason noted, while “The American Psychiatric Association and the American Psychological Association agreed to remove homosexuality from the list of mental illnesses more than a quarter of century ago; there is still great variance of views among member of the public concerning whether it is simply an expression on personal preferences or a violation of social codes" (Sarason). This change in the view on homosexuality leads many people into confusion. On the one hand, by the removal of homosexuality from the DSM, a major barrier to social acceptance was removed. However, the DSM continues to include psychiatric diagnoses for individuals in distress about their sexual orientation or troubled by issues of identity (Jonah). Today, homosexuality has become so socially acceptable, that a host of other aspects of person's sexual tendencies are included, such as same-gender sexual impulses, fantasies, behavior, or patterns of behavior. It can be a short-lived experiment, a lifestyle, or a political movement (Jonah).

There are many theories about homosexuality, and what might cause one to identify oneself as homosexual. The famous theory about the “inborn gene” has no scientific validity. The myth of so called “gay gene” has become so widespread, however, that many people have decided that homosexuality is an inevitable phenomenon in our society, not only as a legitimate ‘lifestyle’, but also deserving of affirmation as well as tolerance (Dresner). However, as research has shown, there is no genetic earmark distinguishing homosexuals from heterosexuals has been identified (Clausen). The theory of the “born that way” excuse is based on three most cited studies, which experiments are not even legitimate, and which was admitted even by the authors themselves (Goldberg).

The first study was made by Dean Hamer, who tried to prove the statistical significant correlation between homosexual orientation and the genetic sequence of the top of the X chromosome (Goldberg); however, his experiment was lacking a control group, and even Dr Hamer himself concluded: “these genes do not cause people to become homosexuals… the biology personality is much more complicated than that” (qtd in Thompson p9). Another study was conducted by Michael Bailey, to prove the concordance of homosexuality in identical twins. Gene pool of such experiment group should have proven the existence of “gay gene” by 100%, however it didn’t happen this way, the highest percentage was only 50% when the studies were based on non-random samples. When random samples were used by the governments of Australia and several European countries, the rate of discordance for identical twins was actually as high as 90%, meaning that only in one out of 10 cases were both twins gay (www.mygenes.co.nz).

Lastly, Simon LeVay conducted a study on the corpses of 19 heterosexuals and compared them with a group of 16 male and 6 female corpse groups, which he claimed were homosexuals. His study was supposed to prove that sexual tendencies are caused by the hypothalamus in the brain; however, as Michael Botkin commented on this study in his work “Salt and Pepper,” “it turns out that LeVay doesn’t know anything about the sexual orientation of his control group. He knows his control groups are heterosexual because their brains are different from HIVer corpse. Sorry, doctor; this is circular logic. You can use the sample to prove the theory or vice versa, but not both at the same time” (Botkin). As LeVay himself stated, “the most common mistake people make in interpreting my work is either that homosexuality is genetic, or that it can prove a genetic cause for being gay” (qtd. in Thompson p10). As was stated above, no credible evidence has yet been found to support claims about a so-called “gay gene”. The effect of the propaganda however was summarized by Arthur Goldberg: “Thanks to the constant attack of misinformation by the media, the myth of a “gay gene” has seeped into the public consciousness” (Goldberg)

If gay gene is not the cause of homosexuality, what else could be a trigger of such an orientation? Studies have proven that bad family relationships, sexual abuse, or social or peer wounds, can cause a person to develop homosexual tendencies. As Erin Eldridge, a recovered lesbian writes: “gender identification is basically a learning process. A boy gains confidence in his own masculinity from his father and his male friends. If he fails to bond with his father or peers, he might fail to identify with masculine role. If a girl fails to identify with her mother, she may lack the confidence needed to feel secure in the feminine role. She might avoid feminine peer groups because she feels estranged from them. Her interests in activities that are not commonly considered feminine can contribute to feelings of alienation from many of her female peers” (Eldridge). Many times, developing homosexual identity is an outcome of a certain poor childhood experience, or an undeveloped sense of gender identity. Sense of detachment from same sex parent may cause one to develop these homosexual tendencies, and later on in life try to get an approval from their same sex gender partner, as if it’s their same sex parent. As Arthur Goldberg skillfully put it: “Homosexuals are born inherently heterosexual, (that) their homosexuality is the result of some developmental problem which, however deeply rooted, can be resolved through the resumption of their psycho-social and psycho-sexual growth” (Goldberg).

Another known factor that may contribute to developing same-sex attractions is individuals suffering sexual abuse in their early lives. Many studies have proven the direct correlation between homosexuality and sexual abuse in childhood. At a therapeutic seminar in 1998, Dr. A. Dean Byrd had presented a topic ‘understanding and treating homosexuality’. In it he summarized numerous findings indicating that as many as 90% of the homosexual women and 75-80% of the homosexual men surveyed had been sexually abused during childhood by men (Goldberg). While Byrd's study may appear to show a very high correlation of abuse to homosexuality, several other studies, citing lower numbers, still evidence a significant correlation. Many lesbians feel turned away from men in general and for significant numbers, their lesbianism may be due to sexual abuse by a man in their childhood. Homosexual males, on the other hand, feel the need to bond to other males for masculine attention, which they often lacked from their father, which may make them vulnerable to sexual abuse in their childhood, and might cause them to engage in homosexual acts later on in their lives.

Peer rejection is an even greater factor which can cause a person to develop homosexual identity. There is the strongest association between homosexuality and peer relationships; the feeling of not belonging is caused by feeling less masculine or feminine in one’s social circles (Aardweg). Many homosexuals have reported the feeling of alienation from their same sex peers. This feeling of loneliness may develop a complex of identity, and cause one to develop the sense of seeking the approval of same sex partner later on in their lives.

Another very important aspect that is the most influential in today’s society is cultural acceptance of the attempt to normalize homosexuality. Homosexuality should not be considered a normality if it may be caused by so many abnormal behaviors in the earlier lives, such as detachment from same sex parent, or sexual abuse. As a very extremist society, Western culture swings from one extreme to another. If at first homosexuality was considered a mental illness and was treated by licensed psychiatrists, now society made a 180 degree turn and anyone who still believes that homosexuality is still abnormal, he is now called homophobic.

However, as a society, we should open our eyes and look at the situation open-mindedly. We could see what actually causes so many people to convince themselves and those around them that their tendencies are homosexual. These “cultural wounds” are influences which molest the mind and the spirit. They include pornography, movies with homosexual agenda, the culture of political correctness, the bias in our schools and school boards, the lies propagated with the goal of normalizing a pathological condition born out of emotional distress- all these tend to confuse children about their sexuality (Goldberg).

Many psychologists agree that by the age of one’s puberty, a person develops certain sexual interests and sometimes would be stopped on an idea of admiring and emotionally connecting to their same-sex best friend. This is a normal way of developing, and is a part of sexual development. However, if society believes so strongly into normality of homosexuality, it will convince such an individual to at least explore same-sex sexuality. With such a strong agenda, pro-homosexuals are forcing their mindset into a society starting with little minds. As one gay activist honestly stated, these pro-homosexuals are committing "psychological pedophilia" on the minds of innocent children (McKellar). Many public schools are teaching their students about the “normality” of homosexuality. Often, without the parents’ full awareness of what is going on (many of these programs expressly warn teachers not to let students take class materials home with them), these ‘sex-educational programs’ throughout the USA, Canada, and Europe, which have swept all educational levels from kindergarten on up have less to do with ‘education’ than with indoctrination (Goldberg). For instance, a program called About Your Sexuality published by the Unitarian-Universalist Association and prepared by Deryk Calderwood, is presented to children ages 12-14. As Rabbi Dresner writes about this program in his book Can Families Survive in Pagan America?: “there are color slides of heterosexual and homosexual couples engaging in variety of sexual acts, including oral and anal intercourse. There is an argument presented, that homosexual experiences in youth actually help heterosexuals to adjust to sexual relations with members of the opposite sex in later life” (Dresner). Now, if this is what presented to young minds in public school, what does one expect of them when they start calling their homosexual interests normal? This is by far not the only program which is introduced in public school systems. There are schools that are inviting GLSEN (Gay Lesbian Straight Education Network) to introduce their pamphlet called “ A Little Black Book ” which writes in its introduction: “is this a great time to be gay or what? We are faced with important challenges every day like the right to marry, homophobia, coming out, STDs and HIV/AIDS, but queers have never enjoyed more visibility and acceptance than today. The Boston area is a good place to be young and queer…” GLSEN defines its mission in the same A Little Black Book as follows: "changing schools and school culture around LGBT (Lesbian, Gay, Bisexual, Transgender) issues and people. The goal is to hold diversity seminars for teachers and students and ensuring that only positive discussions about homosexuality are allowed into elementary school discussions, including kindergarten” (Archibald). These numerous examples prove how homosexual agendas and propagandas are attacking young minds, trying to convince them about the normality of homosexuality. Instead of simply educating sexually active teenagers about their sexuality, these numerous programs are corrupting young minds, which are still not sexually active, and trying to convince them to accept homosexuality, and probably try it out. It is very understandable that society as a whole, without the moral code would act this way and push pro homosexuality. Western society is known for its democracy and Liberation movements, and sadly, we are now seeing the tragic results of this lack of Torah morality in the acceptance of homosexuality. However, homosexuality is still not accepted and probably will never be, by the orthodox Jews who live by the Torah as the source of very strong uncompromising cultural morals, and don't follow the liberation movements and convictions of American society. The homosexual lifestyle, with all its social and cultural nuances, is also a matter of choice. It is a learned behavior which can be unlearned.

Before discussing the problem of contradiction, one should understand what Judaism and Torah really are. The Torah of the Jews consists of two elements. One is a written text of the Scrolls of the Law, and the other is an Oral interpretation of what is written in the scrolls, which directly links to it. As all the Jews believe, God Himself gave the written Torah to Moses upon Mount Sinai, and explained the meanings of every verse, so Moses would be able to teach this oral version to future generations. Oral Torah tells us in great detail what the Torah is referring to in its written version. Another aspect we need to mention is Jewish law that was decided by Sages. This was designed to act as a boundary around the actual written law, so people would not come even close to breaking the moral rules of the torah. As Arthur Goldberg skillfully put it: “the Jewish people have lived for well over three thousand years in accordance with a deeply rooted persuasion that morality is not some vague notion of living in a general state of rosy self-satisfaction, but a specific and intricately defined set of positive and negative commandments that regulate every possible aspect of public and private life" (Goldberg).

If homosexual individuals value their religion as something that should and does dictate one’s actions, and something that dictates one’s morality, they will face tormented contradiction of their strong desires, tendencies, and many times one’s homosexual identity, and what his religion stated as moral behavior. As the Torah states on male homosexuality: “you shall not lie with a man as one lies with a woman: it is an abomination” (Lev. 18:22.) The T orah goes on and states the punishment for such an act: “a man who lies with a man as one lies with a woman, they have both done an abomination; they shall surely be put to death, their blood is upon themselves (Lev, 20:13.) These two versus cannot be understood on their own, there are other Torah verses that can contribute to one’s understanding of the prohibition of homosexuality.

In Gen. 2:21-23 it says that God has created a woman out of man’s flesh and bone, so the woman would be a partner for a man. Further the Torah commands a man: "a man shall leave his father and his mother and shall cling to his woman, and they shall be one flesh" (Gen. 2:24). The sages interpret it as “ and shall cling –but not to a male. " Since the man and a woman were created for each other, and their physiological complimentary design proves it, the deviation from a normal relationship between man and a women, is considered an abomination is God’s eyes. As Rabbi Avraham Ibn Ezra, one of the sages and commentaries on the Torah writes: “any other expression of the sexual drive such as through homosexual coupling, is considered not only unnatural (inconsistent with the basic physiological design of the male and female human), but an outright negation of the Creator’s will” (Ibn Ezra).

On the contrary from the male homosexuality, female homosexuality has a different prohibition in the Torah. In Leviticus 18:3 it says: “do not perform the practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan to which I bring you, and do not follow their traditions.” The Oral Law on the written Torah derives that those practices and Canaan traditions are talking about same sex relations that people of those nations practiced. In both cases, with male and female homosexuality, the Torah clearly states the prohibition of the actual act, and religious people have to follow the Jewish Law regarding homosexuality.

Individuals who are very connected with their religion, in this case Judaism, might face the contradiction of their tendencies and what is not permitted by the religious morals. Such people should have a chance to choose their lifestyle they want to lead, and should be able to get help. According to Ethics D, it is given that one has a right for help. Based on the article by Mark A. Yarhouse: “When Clients Seek Treatment for Same-Sex Attraction: Ethical Issues in The ‘Right to Choose’ Debate” we can clearly see that clients should have the right to get help and choose the treatment for their homosexual experiences. Mark Yarhouse writes: “Individuals have the right to seek treatment aimed at curbing homosexual inclinations or modifying homosexual behaviors, not only because it affirms their right to dignity, autonomy, and agency, as persons presumed capable of freely choosing among treatment modalities and behavior, but also because it demonstrates a high regard for cultural and religious differences.” As further read: “Ethical Principle D: Respect for Rights and Dignity is an aspiration ethical principle for psychologists, provides a foundation for the ethical care of those who report distress concerning their experience of same-sex attraction” (Yarhouse). One should have a right to choose if they want to stay homosexual, or if they prefer to get help. Those religious individuals, who clearly understand that their morals are dictated by the higher power, G-D, should be able to get help, if they desire so. It doesn’t obligate everyone who has homosexual tendencies to go to the therapy; however, those individuals who clearly see and understand their morals are entitled to get help according to Ethics D.

Unfortunately, homosexuality is no longer considered an abnormality according to secularism. However, Religious Judaism holds to ancient values of strictly heterosexual relationships, and therefore a homosexual religious Jew may wish to seek help and change his sexual orientation through therapy. A choice of a treatment should be on the individual who is seeking help. As correctly emphasized by Mark Yarhouse: “some clients seek change of orientation; others report interest in reducing anxiety about heterosexual behavior or decreasing homosexual thoughts or behavior; still others seek help in living a celibate life” (Yarhouse). Therefore, people that value their religion as something that should and does dictate one’s actions, and something that dictates one’s morality, should have a chance to choose their lifestyle they want to lead, and should be able to get help.

Works cited

Aardweg, Gerard Van Den. The Battle for Normality: A Guide for (self-) Therapy for

Homosexuality. San Francisco: Ignatius, 1997. Print.

Archibald, George, “NEA groups to protest award to gay studies activist,” Washington Times, - 3 July 2004, <http:www.washingtontimes.com/functions/print.php?storyID=20040702-115950-5378r>. Web. April 15, 2012

Chad Thompson, The Homophobia Stops Here: addressing the Ex Gay perspective in public schools, Des Moines: InQueery (2004) pg 9, 10.

ComingOut4Good. "Dr. Neil Whitehead Answers, "Is There a Gay Gene?"" YouTube. YouTube, 17 Apr. 2009. Web. 15 May 2012.

Dresner, Samuel H. Can Families Survive in Pagan America? Lafayette, LA: Huntington House, 1995. Print.

Eldridge, Erin. Born That Way? A True Story of Overcoming Same-Sex Attraction with Insights for Friends, Families, and Leaders. Salt Lake City: Desert Book Co., 1994. 38. Print

Goldberg, Arthur. Light in the Closet: Torah, Homosexuality and the Power to Change. California: Red Heifer Press, 2008. Print.

Haldeman, Douglas C. " When Sexual and Religious Orientation Collide: Considerations in Working with Conflicted Same-Sex Attracted Male Clients." Web. 15 Apr. 2012. <http://www.drdoughaldeman.com/doc/WhenOrientationCollide.pdf>.

JONAH, Jews Offering New Alternatives to Homosexuality. N.p., n.d. Web. 15 Apr. 2012. <http://jonahweb.org/index.php>.

Rosenberg, Stuart E. The Real Jewish World: A Rabbi's Second Thoughts. New York: Philosophical Library, 1984. Print.

Sarason, Irwin G., and Barbara R. Sarason. Abnormal Psychology: The Problem of Maladaptive Behavior. Englewood Cliffs, NJ: Prentice-Hall, 1984. Print.

Understanding and Treating Homosexuality. Narr. Byrd A. Dean. Performance.

Whitehead, Dr. Neil analyses on www.mygenes.co.nz N.p., n.d. Web. 15 Apr. 2012.

Whitehead, Neil, and Briar Whitehead. My Genes Made Me Do It!: [a Scientific Look at Sexual Orientation]. Lafayette, LA: Huntington House, 1999. Print.

Yarhouse, Mark A. “When Clients Seek Treatment for Same-Sex Attraction: Ethical Issues in The ‘Right to Choose’ Debate.” Psychotherapy 35 (1998): 248-256. eLibrary, EBSCOhost, PsycARTICLES. Web. 26 April 2012.

Дата добавления: 2015-09-29