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by Elizabeth Kaeton Reparative Therapy. The term raises the temperature in a room of conservatives as well as LGBTQ people. "Outrageous!" LGBTQ people cry, "to think that anyone can change anyone else's God given sexuality." "Outrageous!" the conservatives cry, "that anyone consider that they can stand in the way of God's transformative love." I would submit that both sides are guilty of the same offense. Both ignore the profound complexity of the gifts of sexuality and sexual orientation, and the influences of gender, intimacy, trust, culture, family, and the ongoing understanding of the development and growth of the individual person. ome examples: If a gay man or lesbian woman has been previously married to a person of the opposite gender and then "comes out" that neither means that the person is bisexual or "healed" of their heterosexuality. Similarly, if a bisexual person falls in love and marries someone of the opposite gender that may not extinguish his or her attraction to those of the same gender -- any differently than the vows of marriage keep anyone else from finding others attractive. Our transgender sisters and brothers have been patiently teaching us about the difference between gender identity and sexuality. For example, if a man identifies as a woman and feels an attraction to men, that does not make the transgender person a homosexual. Because of the profound complexity of human sexuality and sexual orientation, many can and do, from time to time, become confused about or unhappy with their understanding of their sexuality and seek help. In my own pastoral counseling, I recall instances of abuse on both sides of this issue. The point of coercion and manipulation addressed in the C005 on Reparative Therapy is exactly the point both sides need to hear. So is the theology of our baptismal covenant to respect the dignity of every human being. The real challenge ahead is twofold. First, we must work with organizations which offer psychiatric, psychological, pastoral and spiritual therapy -- most especially organizations like the Association of Pastoral Counselors or the College of Chaplains -- to make a very strong statement about any therapeutic intervention which is based on the premise that homosexuality is inherently wrong or disordered. We can then bring these statements to General Convention 2006 for consideration and affirmation. Even more importantly, we need to be able to document all statements made about reparative therapy by professional organizations, which include the date of the statement, and we must insist that our adversaries be able to do the same. Indeed, we must take those claims made during the hearing, research them, and be able to prove them false. At one point in the Hearings on Reparative Therapy, besides the intensely emotional testimony on either side of those who claim to have been healed, came dueling professional statements in which the same organization seemed to make conflicting statements. Members of the Legislative Committee -- especially my subcommittee on Sexuality -- were painfully confused. The only way to deal effectively with issues of such emotional volatility is to insist on facts. Like the abortion debate in our church, more light and less heat will eventually win the day. The temptation is to fight fire with fire -- coercion with coercion -- but Jesus teaches us another way. "There are many paths but one way to God," says Eli Weisel. Ultimately, liberation in Christ means that we each must find our own pathway to healing and wholeness. Return to Oasis/California Home Page.
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