I, Christiana A. Ashamu, declare that the dissertation titled, Pastoral care to Christian youth in South Africa who experience unwanted LGB attraction, which I am submitting for the Master’s degree in Theology: Pastoral Studies at North-West University, Potchefstroom Campus is my own work, has been language-edited and has not been submitted to any other schools.
BACKGROUND
OTHER VIEWS ON HOMOSEXUALITY OR SAME-SEX ATTRACTION
Paul Egertson (1935-2011), a retired bishop of the Evangelical Lutheran Church in America and father of a gay son, identified four perspectives on homosexuality within the Christian community: as rebellion, as an illness or addiction, as brokenness, and as a natural variant (Egertson, 1990:1) These views often fail to resonate with gay individuals and their allies, who recognize that changing one's sexual orientation is not as straightforward as simply repenting for a non-volitional feeling Many have experienced profound pain, failure, and shame from attempts to alter their attractions, which often lead to self-loathing without any real change in their orientation.
• Same-sex attraction as rebellion
Some perceive same-sex attraction as a deliberate challenge to divine and natural laws, suggesting that the suitable reaction is to urge individuals towards repentance.
• Same-sex attraction as illness or addiction
Same-sex attraction is often perceived as a vulnerability to moral weakness, leading to the belief that any focus on such attraction or behavior may result in addiction Consequently, it is suggested that the best approach to address this issue is through abstinence and sobriety.
• Same-sex attraction as brokenness
Human sexuality reflects our profound worth and inherent flaws, regardless of whether attractions are same-sex or opposite-sex Our sexual experiences embody both beauty and brokenness, linking to the goodness of creation and the impact of the fall Viewing homosexuality as brokenness can imply a condescending perspective towards gay individuals.
• Same-sex Attraction as natural variant
In response to the demand for equity, homosexuality is perceived by some as a natural variation, representing a unique aspect of diversity that contrasts with conventional norms.
1990) Egertson reminds us that some people who were born different with this condition, were often viewed in the past as being deviant (Egertson, 1990)
Over the years, numerous minority conditions once viewed as deviant or malevolent have been increasingly recognized as natural variations These conditions can be delightful, creative, and beneficial, warranting celebration and acceptance.
The chart below summarises the variety of ways in which Christians view same-sex sexuality:
Rebellion Repentance Addiction Abstinence Brokenness Accommodation Natural variants Celebration Figure 1.1 Views of same-sex attraction response
THE ROLE OF PASTORAL CARE IN SEXUAL DEVELOPMENT OF YOUTHS
Christian youth must develop a biblical understanding of human sexuality and identity formation, as the Christian community often provides limited information on these topics Teachers play a vital role in helping youth navigate the overwhelming amount of information available online, especially with the increasing visibility of LGB individuals in media (Rupp & Freeman, 2014:6) As various forms of media proliferate, presenting diverse perspectives on LGB lives, the necessity for Christian youth to comprehend these issues becomes more pressing Unfortunately, many college and university students, and nearly all high school students, lack access to courses on the history of same-sex sexuality and gender nonconformity (Rupp & Freeman, 2014:6).
Adolescence is a challenging transition from childhood to adulthood, marked by significant anxieties related to psychosexual maturation During this period, young individuals face the temptation to settle for less than their potential They experience rapid physical growth and the emergence of a new force in their bodies: the sex drive, driven by hormonal changes.
Throughout history, young people have shown a natural curiosity about sexuality In the twenty-first century, their perspectives on this topic are significantly influenced by various factors, including media, music, the internet, and peer interactions (Walsham, 2011:100).
The Christian community plays a crucial role in providing guidance to the youth, particularly in the context of pastoral care and counseling related to sexual issues This guidance aims to support the next generation in building balanced communities of men and women, fostering a future-oriented approach to their development and relationships.
The process of identity construction is a significant phase in adolescence, as highlighted by Erik Erikson (1968), who emphasized that the question of 'who am I' becomes particularly relevant between the ages of 12 and 18 During this critical period, adolescents begin to recognize the importance of identity and understand that exploration is essential for achieving it (Schmitt, Dayanim & Matthias, 2008:42).
In this twenty-first century youth are experiencing a state of moral decay (Harrison, 2014:13) The youth need a soul reconstruction rather than a physical reconstruction The concept Imago Dei
In today's society, there is a significant lack of understanding regarding the image of God in defining self-identity To achieve restoration and fulfillment in life, it is crucial to grasp the deeper meaning of one's identity in Christ This understanding can be particularly beneficial for youth grappling with unwanted same-sex attraction, providing them with guidance and support.
The young person in the twenty-first century faces a dynamic situation influenced by the 'problem of adolescence,' a critical stage marked by significant personal changes and gender formation Additionally, the 'pressure of secularized society' exacerbates the challenges of adolescence, with cultural forces, particularly media, playing a pivotal role The pervasive impact of media, from music to advertisements, often distorts representations of LGB issues, leading some youth to question their gender and sexual identity In today's media-saturated environment, discussions about same-sex sexuality and gender nonconformity are ubiquitous, making LGB life highly visible As students enter high schools and colleges, they carry a familiarity with the lesbian, gay, bisexual, and transgender communities and the associated societal issues Furthermore, peer influence remains a significant factor, shaping the attitudes and behaviors of today's youth, as friends have always played a crucial role in influencing young people's perspectives.
According to Grenz (1997:209) in his book "Sexual Ethics," homosexual orientation, in itself, is not a sin, although it does not align with God's original intent for creation Many young people experience confusion regarding their identity and sexual orientation as they transition from childhood to adulthood During this critical period, it is essential for youth to have guidance and someone to discuss their feelings of attraction with.
PROBLEM STATEMENT
Preliminary literature study
Hamilton & Henry, 2009 Handbook of therapy for unwanted homosexual attractions USA
This book offers psychological support for individuals experiencing unwanted same-sex attraction, presenting a diverse range of effective healing strategies from eight clinical experts Unlike generic solutions, it emphasizes tailored pathways to recovery and hope However, it does not incorporate a spiritual perspective on the theological and spiritual development of Christian youth facing unwanted LGB attraction.
Harrison S., 2014 Ministering to Gay Teenagers Group Publishing: USA
Youth pastor Shawn Harrison shares insights from his personal experiences to guide youth workers, parents, and churches in supporting gay teenagers and their families He emphasizes the importance of balancing truth and grace within the church, as the initial encounters gay students have with God and the reactions of Christians can significantly influence their faith journey Harrison offers practical advice on responding to a student's coming out and assisting their families throughout this process While the book is not specifically tailored to the African context, it provides valuable spiritual and pastoral care guidance for counseling.
Dallas, J & Heche, N., 2010 The Complete Christian Guide to Understanding Homosexuality: A Biblical and Compassionate Response to Same-Sex Attraction: Harvest House Publisher
This comprehensive guide serves as an essential resource for families, church workers, counselors, pastors, civic leaders, and schools, as well as individuals grappling with same-sex attraction It addresses key questions about homosexuality and the church, including its definition, the potential genetic basis for homosexual tendencies, and appropriate church responses Additionally, it offers guidance on how to react when a friend or relative comes out as gay, and discusses topics such as gay marriage and adoption This manual is invaluable for understanding the terminology and causes related to the LGBTQ+ community.
Goddard, A., & Harrison, G., 2011 Unwanted same-sex attraction: Issues of Pastoral and Counselling Support Christian Medical fellowship
The authors provide a balanced defense of the rights of individuals with same-sex attractions to seek pastoral support or counseling Those who do not identify as gay due to personal faith convictions should have the freedom to seek help in aligning their sexual behavior with their beliefs The book outlines a framework for Christian ministry that is psychologically sound, theologically orthodox, and pastorally sensitive While it is essential for addressing the research objectives and developing key themes, it is important to note that the book's context does not specifically focus on youth or African issues Grenz, S J., 1997 Sexual Ethics: A Biblical perspective Word Pub.
In his biblically grounded study, Stanley Grenz integrates theology, ethics, and contemporary medical research to present an evangelical viewpoint on the significant role of sexuality in our lives He urges Christians to embody a biblical sexual ethic in today's world while emphasizing the church's responsibility to be a reconciling community that shares God's grace with everyone This ethical perspective on Christian sexuality highlights the importance of grace in the midst of struggle and suffering.
In this section of literature reviews, these articles correspond to the area of studies, but they are different in some perspectives
Peterson, B N., 2017 Does Genesis 2 Support Same-Sex Marriage? An Evangelical Response
In response to the rapid moral and cultural changes in the West, particularly the redefinition of marriage, biblical interpreters have increasingly sought scriptural support for these shifts, especially within evangelical circles advocating for “Christian” same-sex marriage Central to this debate is the purpose of marriage as a remedy for loneliness in Genesis 2, contrasted with the procreative mandate in Genesis 1:26–28 This paper contends that proponents of same-sex marriage have misinterpreted Genesis 2:18–25, viewing it as endorsing kinship ties while neglecting the importance of procreation The article examines the biblical foundation of marriage as outlined in Genesis 1 and 2, focusing on the institution of marriage rather than addressing the issue of same-sex attraction itself.
Rice, W et al., 2012 Homosexuality as a Consequence Of Epigenetically Canalized Sexual
This article explores the scientific research surrounding the causes of homosexuality, highlighting its significant prevalence among both males and females While pedigree and twin studies suggest a notable heritability of homosexuality, the low concordance rates among identical twins and the lack of associated DNA markers present a paradox that requires further investigation This study aims to shed light on the potential factors influencing LGBTQ+ identities, contributing valuable insights to the ongoing discourse without providing definitive answers.
Marshall, J L., 2017 Alternative Visions for Pastoral Work with LGBTQ Individuals, Families, and Communities: A Response Journal of Pastoral Care & Counselling
This article explores various theological perspectives that inform pastoral care for LGBTQI individuals and communities, emphasizing the need for churches to expand their programming and celebrate the contributions of celibate gay Christians It critiques models advocating for celibacy or heterosexual marriage, urging practitioners to reflect on their theological and ethical beliefs The discussion highlights the harmful implications of a theology that fosters shame and reinforces gender dualisms, which can adversely affect those grappling with same-sex attractions Ultimately, this paper aims to enhance pastoral care and counseling for Christian youth facing unwanted LGB attractions.
Goodrich, K M et al., 2016 Spiritual and Sexual Identity: Exploring Lesbian, Gay, and Bisexual Clients’ Perspectives of Counselling Journal of Homosexuality
Despite the growing emphasis on religious and spiritual issues in counselling, there is a notable lack of research on the experiences of lesbian, gay, and bisexual (LGB) clients regarding their sexual and religious/spiritual identities This article focuses on religion-based counselling across various faiths in America, including Jewish, Catholic, and Islamic perspectives, rather than specifically addressing Christian-based spiritual counselling Consequently, it does not provide significant insights for Christian youth grappling with unwanted LGB attraction, limiting its relevance to this particular study.
Yarhouse, M A., 2005 Same-Sex Attraction, Homosexual Orientation, and Gay Identity: A Three- Tier Distinction for Counselling and Pastoral Care The Journal of Pastoral Care & Counselling
Recent estimates indicate that most pastoral caregivers and counselors will encounter individuals experiencing same-sex attraction (SSA) Many of these individuals perceive a consistent directionality and intensity in their attractions, leading them to identify as having a homosexual orientation Some may further integrate their SSA experiences into a gay identity Effective pastoral care and counseling can be enhanced by intentionally distinguishing between the experience of SSA, homosexual orientation, and gay identity While this approach does not resolve unwanted same-sex attraction, it provides a descriptive analysis of the constructs involved.
In this section the researcher introduces the previous works related to the area of study but that differ in some perspectives
Masase, P T., 2010 The view of homosexuality in the Venda culture: a Christian ethical evaluation
This thesis explores the Venda community's cultural perspective on homosexuality through a Christian lens, addressing the question of how this community should perceive homosexuality The recent civil unions bill has sparked concerns among the Venda people, as it conflicts with their traditional values and Christian beliefs Historically, homosexuality was seen merely as a practice, but today it is recognized as an inherent orientation and a lifelong identity Our gender influences our societal roles and shapes our emotional responses This ethical research examines the cultural views of homosexuality within an African context, revealing how many black Africans, particularly Christians, perceive this issue Additionally, it discusses the importance of pastoral care and counseling for same-sex attracted individuals.
Gerber, L A., 2007 Pastoral Counselling of Persons with Homosexual Tendencies in a Heterosexual Marriage
The rise in marriages ending due to one partner engaging in a homosexual relationship has increased following changes in human rights laws, highlighting the urgent need for pastoral care for affected families This study emphasizes the importance of a Scriptural foundation in addressing marital breakdowns caused by infidelity with a same-sex partner, amidst ongoing debates about homosexuality within the church Utilizing the Praxis model of Zerfass, this research seeks to develop a new pastoral therapy focused specifically on married couples experiencing same-sex tendencies, rather than on youth facing unwanted LGBTQ+ feelings.
Hedge, R L., 2017 Lived Experiences of Same Sex Attracted Men with Competing Spiritual and Sexual Identities Walden University, ProQuest Dissertations Publishing
This study explores the experiences of men from conservative Christian backgrounds who have disidentified as gay, prioritizing their spiritual identity over their sexual identity It aims to understand the social, cultural, and value systems that shape their efforts to reconcile the conflict between these identities The research addresses three key questions: the core themes related to competing spiritual and sexual identities, the impact of their faith community's response on their struggles, and the influence of the gay community's response Ultimately, the focus is on the embodiment of spirituality and sexual identity, emphasizing how to navigate life as a spiritual individual while being gay, rather than addressing unwanted attraction.
Garcia, E., 2007 Addressing religious conflicts with adolescents who experience same-sex attraction Regent University, ProQuest Dissertations Publishing
Adolescent development, including religious and sexual identity formation, is crucial for understanding the maturation process during this stage A literature review highlights the complexities of identity development in adolescents, particularly how conflicting religious and sexual identities can create tension This exploration focuses on identity development rather than unwanted same-sex attraction.
Conclusion from the literature study
This study focuses on pastoral care for Christian youth experiencing unwanted LGB attraction, drawing on various books, articles, and dissertations The research incorporates both previously mentioned materials and additional resources not included in the initial review to achieve its objectives.
Research question
The research question focuses on how the church can offer pastoral care to youth in the African context who experience unwanted LGB attractions To address this, it is essential to explore several sub-questions that delve into the specific needs and challenges faced by these individuals.
• What is going on in connection with youth’s sexual orientation and pastoral care to youth regarding unwanted LGB attraction? xxxiv
• Why is unwanted LGB attraction becoming a growing concern among Christian youth in Africa?
• What should be going on in the pastoral care of youth who experience unwanted LGB attraction, according to the Bible?
• What should the church do to care pastorally for youth who experience unwanted LGB attraction in Africa?
• 1.5.2 Aim and objective of the study
The aim of the study is to provide guidelines for the pastoral care to youth in Africa who experience unwanted LGB attraction
The following objectives are set in order to reach the aim:
• To determine what is going on with youth’s sexual tendency, and to provide pastoral care to youth who experience unwanted LGB attraction
• To examine why unwanted LGB attraction is becoming a growing concern among Christian youth in Africa
• To determine what the Bible says about LGB and pastoral care and how it is applicable to the care of youth who experience unwanted LGB attraction
• To propose guidelines for pastoral care to youth who experience unwanted LGB attractions in Africa
CENTRAL THEORETICAL ARGUMENT AND METHODOLOGY
This study argues that theologically based guidelines for pastoral care can improve support for African youth experiencing unwanted LGB attractions within churches.
Methodology encompasses the rationale and strategy behind the collection and analysis of data, addressing the essential questions of why, what, where, when, and how specific methods are chosen (Sefotho, 2015:31) It ultimately guides researchers in their approach to uncovering knowledge (Guba).
& Lincoln, 1994:108) Research methodology is the general approach which the researcher uses to carry out the research project and it informs the tools that will be selected (Leedy & Omrod, 2010:12)
This chapter explores various methodologies in practical theology, highlighting their distinct functions By identifying and analyzing these different models, the chapter aims to select the most suitable methodology for the research at hand.
Browning sees all theology as “fundamental practical” from beginning to the end and attempts to answer the research question (1991:8)
Don Browning proposes a four-movement method aimed at enhancing "practical reason" or practical knowledge within "communities of memory," such as churches This approach is intended for application in both system inquiry and system education.
“fundamental practical theology” The primary movement is named “Descriptive theology.” All of the practices of a Christian community are “theory-laden” (1991:6) The second movement,
Historical theology encompasses the traditional fields of biblical studies, church history, and the evolution of Christian thought It explores the implications of normative texts within our historical context and examines how these texts inform contemporary practice when approached with honesty and rigor.
The third movement, known as "systematic theology," explores the overarching themes found in normative Christian texts and their relevance to broader cultural questions Meanwhile, the fourth movement, termed "strategic practical theology," serves as a potential model within the larger four-movement framework of theology.
Osmer (2008), in his book “Practical theology: introduction” proposes a model of practical theological interpretation with four tasks:
1 The descriptive empirical task asks, ‘What's going on?’
2 The interpretive task asks, ‘Why is it going on?’ xxxvi
3 The normative task asks: 'What should be going on?'
4 The pragmatic task asks, 'How can we respond?'
The book is structured around four key tasks, with each task explored in its own dedicated chapter It begins with an introductory chapter that contextualizes these tasks within the realm of congregational leadership, and concludes with an epilogue that addresses the role of practical theology in Christian higher education.
In his book "Practical Theology," Heitink (1999) emphasizes the importance of practical theology as a legitimate field of study He broadens the focus of practical theology from individual concerns to encompass the church and society as a whole Drawing on the works of Ricoeur and Gadamer, Heitink provides a comprehensive framework for understanding these dynamics.
The "domains of action" in practical theology encompass humanity and faith, church and religion, as well as faith and society Exploring these domains is essential, as they represent the areas of transformation for individuals, the church, and society as a whole.
To address the primary research question of this study, the researcher considers various approaches to practical theological research, ultimately finding that Osmer's model is adequate for providing a comprehensive answer.
Osmer's (2008) model provides valuable insight for this research methodology by emphasizing practical theological interpretation as a "living human web," highlighting the interconnectedness of individuals, families, congregations, communities, and larger social systems While the book does not specifically address LGB issues, Osmer's framework is relevant for exploring these interconnections Pastoral care extends beyond individual support, addressing the relational dynamics and systemic factors that contribute to suffering through compassionate resistance, empowerment, nurturance, and liberation.
To achieve the primary objective of this study, the literature review is based on a spirituality of presence and priestly listening (Osmer, 2008:33-35) Data collection will involve a critical comparative literature study, which includes reporting on journal articles, personal narratives, literature reviews, and analyses.
The model of Osmer is simple and practical and will therefore be applied in this research Osmer proposes a model of practical theological interpretation with four tasks (Osmer, 2008:4): xxxvii
The descriptive-empirical task asks, ‘What is going on?’
The interpretive task asks, ‘Why is it going on?’
The normative task asks, ‘what ought to be going on?’
The pragmatic task asks, ‘How might we respond?’
The Descriptive-Empirical Task
The descriptive-empirical task seeks to understand the dynamics of youth sexual attraction and the pastoral care provided to those experiencing unwanted LGB attraction within the African context This involves gathering data through journals, online articles, and literature reviews to identify patterns and specific situations related to these experiences (Osmer, 2008:4).
This research employs a literary-comparative method to analyze the perspectives of various authors, ultimately aiming to develop an original viewpoint A comprehensive literature review was conducted, encompassing books, scholarly articles, and other pertinent sources, which facilitated a detailed description, summary, and critical evaluation of these works in relation to the research problem (Takona, 2002:481).
The literature review fulfills four key functions: it reveals the underlying assumptions of the research questions, showcasing the research paradigm and the values of the researcher It also demonstrates the researcher's familiarity with relevant studies and scholarly traditions Additionally, it identifies gaps in existing research, indicating how the proposed study addresses these needs Lastly, the review refines the research questions by situating them within broader inquiry traditions (Takona, 2002:483).
The interpretive task asks: ‘Why is it going on?’
A literature review was conducted to achieve the second objective of this study, which aims to understand the increasing concern of unwanted LGB attraction among Christian youth in Africa According to Osmer (2008), the interpretative task seeks to explore the underlying reasons for this phenomenon In the 21st century, homosexuality is perceived as a lifestyle, with societal pressures urging not only acceptance but also approval and promotion of these practices.
Osmer describes the application of 'sagely wisdom' as a process that involves three essential characteristics: thoughtfulness, theoretical interpretation, and wise judgement Thoughtfulness reflects a leader's commitment to deep reflection on life's challenges while also embodying kindness and consideration towards others Theoretical interpretation involves utilizing theories from the arts and sciences to comprehend and respond to specific situations, acknowledging that all theoretical knowledge is inherently fallible and perspective-bound Wise judgement encompasses the ability to interpret episodes and contexts in a nuanced and interconnected manner.
(1) Recognition of the relevant particulars of specific events and circumstances;
(2) Discernment of the moral ends at stake;
(3) Determination of the most effective means of achieving these ends in light of the constraints and possibilities of a particular time and place (Osmer, 2008:84)
Wisdom in research involves utilizing theories to comprehend various issues (Osmer, 2008:83) Theoretical interpretation serves as a guide, allowing researchers to apply concepts from the arts and sciences to better understand and respond to specific contexts (Osmer, 2008:83) However, Osmer (2008:80) warns that while theories provide insights into certain aspects of a situation, they do not offer a complete understanding; thus, researchers must distinguish between theory and reality Although these theoretical frameworks aid in grasping particular features of an event or context, they are not exhaustive (Osmer, 2008:80) It is essential to select the appropriate theoretical map that aligns with the area of investigation (Osmer, 2008).
The normative task: prophetic discernment xxxviii 1.7.4 The pragmatic task asks, ‘How might we respond?’ xli ETHICS ……… xli
The normative task addresses the question of "what ought to be going on?" by seeking to understand God's will in current realities, a process Osmer describes as prophetic discernment While the Old Testament prophets conveyed God's messages, they also interpreted historical traditions and contemporary revelations The concept of prophetic discernment reflects the dynamic relationship between divine disclosure and human interpretation, emphasizing the role of the prophetic office in discerning God's Word for the covenant community in specific contexts.
‘Prophetic discernment involves both divine disclosure and the human shaping of God’s word’ xxxix
(Osmer, 2008:134-135) Three methods are used to discover God’s word in prophetic discernment: theological interpretation, ethical reflection and good practice (Osmer, 2008:131)
• Theological interpretation uses theological concepts to interpret events and situations
• Ethical norms, principles and guidelines provide guidance to good moral practice
The researcher must extend beyond Osmer's normative task, which emphasizes the use of theological concepts and theories from various sciences to inform practical theological interpretation In this study, the researcher employs the grammatical-historical exegetical method as outlined in the relevant literature.
“Conceiving a sermon, from exegesis to delivery” (Van Rensburg et al 2011) and Hearing the Spirit, by Christopher Ash (2011:67-113)
Smith (2010) critiques Osmer's view that "normative" methods are adequate for understanding God's revelation regarding human struggles, stating that relying on "fallible human observation and evaluation of models of good practice" is an unstable foundation He emphasizes that a more profound comprehension of God and His will can be achieved through thorough exegesis.
The basis for the exegetical method used in this study is explanation, application, exegesis and hermeneus
With regard to the explanation, application, exegesis and hermeneus, Breed (2018:6.7) maintains that:
There exists a significant gap between contemporary readers and the original audience of writers, primarily due to historical, cultural, and linguistic differences The historical context of authors and their initial readers often remains obscure, influencing the motivation behind their writings Documents typically address existing problems and elucidate practical situations for readers Cultural contexts can affect the interpretation of specific expressions, while customs may dictate the usage of particular articles Additionally, linguistic factors encompass word meanings, literary styles, and temporal usage.
Exegesis involves understanding the context of the original author and readers, as well as the contemporary audience and the research problem at hand It seeks to reveal insights about God's nature, actions, and future intentions, while also applying these revelations to specific situations or issues Throughout this process, the researcher identifies elements of continuity and discontinuity, with the aspects of continuity being particularly relevant to the research problem.
The guidelines for pastoral care are developed by integrating insights from Osmer's descriptive and interpretative tasks, alongside healthy pastoral practices, while applying exegesis principles to support youth facing unwanted same-sex attraction.
The theological interpretation seeks to understand the Bible's stance on sexuality, specifically whether it promotes love or hatred towards LGBTQ individuals It addresses the pastoral care needed for youth grappling with unwanted LGBTQ attractions and explores the essence of a Christian's identity—whether it is defined by actions or by Christ's calling This analysis involves a normative task, exegetically interpreting relevant Scriptures to investigate the theological concepts of holiness and sexuality, ultimately aiming to derive guidelines from Paul's theology.
• Genesis 1:27-28 and Genesis 2:18-24 dealing with Theology of sexuality
• 1 Corinthian 6.12:20 dealing with how to glorify God with your body
Osmer (2008) highlights the normative role of prophets in conveying God's message to the people of Israel, drawing on theological traditions and addressing social conditions They sought to find meaning and understanding by integrating their knowledge with their divine mission This study utilizes a theoretical framework based on the encounters Jesus had with individuals such as the tax collector (Matt 9:9-11), the woman caught in adultery (John 8:11), and Zacchaeus, the chief tax collector (Luke 19:1-10).
The story of the woman caught in adultery highlights Jesus as both a leader and a shepherd, demonstrating God's rule through His actions and wisdom (Osmer, 2008:84) Shepherding encompasses various responsibilities, including protection, meeting needs, strengthening the weak, providing encouragement, feeding the flock, and making provisions It also involves shielding, refreshing, restoring, and leading by example to guide individuals in their pursuit of holiness, as reflected in Psalm 78:52 and Psalm 23.
Pastoral care focuses on the holistic well-being of individuals, emphasizing the importance of nurturing the soul rather than solely addressing physical health or relational issues This approach aligns with the classical paradigm, which prioritizes spiritual care over mere treatment of dysfunctions.
1.7.4 The pragmatic task asks, ‘How might we respond?’
The goal of this pragmatic task is to equip congregational leaders with effective strategies for guiding their communities through change It aims to address the critical question: How can we respond? Additionally, it explores potential programs that Christians can implement to offer pastoral care to youth within the congregation who are experiencing unwanted same-sex attraction.
Osmer begins by examining three forms of leadership commonly distinguished in leadership theories, namely:
1 Task competence; this is the ability to excel in performing the task of a leadership role in an organisation
2 Transactional leadership; is the ability to influence others through a process of trade-offs
3 Transforming leadership; involves ‘deep changes’, to borrow Robert Quinn’s (1999) apt phrase It is leading an organisation through a process in which it’s identify, mission, culture and operating procedures are fundamentally altered (Osmer, 2008:176-177)
Research ethics aim at promoting high standards of behaviour in the conduct of research involving humans through an awareness of relevant values, principles and rules
Research ethics is fundamentally rooted in values such as truth, dignity, and fairness, which are essential for human well-being The 1948 U.N Universal Declaration of Human Rights serves as a key statement of these values Research ethics committees play a crucial role in safeguarding the human rights of research participants.
Values are often expressed as principles For the purpose of this training material, the following is a list of principles of ethics that facilitate protection of human rights and dignity:
• Justify the inclusion of humans in research
• Ensure scientific value and validity
• Bring about more good than harm
• Promote the interests of humans who participate in research before that of science and society
• Ensure voluntary participation – subjects must be able to choose to take on the risks of research xlii
• Distribute the risks and potential benefits of research fairly
• Show ongoing respect for persons
• Uphold transparency during the research process
1.8.1 Data gathering (collection) and ethical considerations / implications with regard to the research
The following ethical considerations are taken into account:
This research presents a minimal risk level, despite addressing a sensitive topic It is solely a literature review, with no direct interaction with human participants All utilized literature and statistics are publicly accessible The study specifically examines pastoral care within the LGB community through this literature analysis.
The various chapters of this study are arranged on the basis of the four tasks of practical theological interpretation as emphasized by Osmer (2008:4):
Chapter one provides a broad introduction of the research topic, problem statement and research methodology xliii
CHAPTER TWO: DESCRIPTIVE-EMPIRICAL TASK
The Growth of LGB Attraction in Africa
This study conducts a comparative analysis of biblical and psychological literature to explore the sexual tendencies of youth and the pastoral care provided to those experiencing unwanted same-sex attraction.
CHAPTER THREE: INTERPRETIVE-EMPIRICAL TASK
The Factor of LGB attraction and The Church Roles
INTRODUCTION
This chapter explores the ongoing issue of LGB youth attraction in Africa and the role of churches in providing support It highlights the increasing prevalence of LGB attraction among youth in the region, particularly in the context of the post-apartheid era in South Africa, where laws against discrimination have been established The chapter examines the Bill of Rights, the right to adoption, and the perception that homosexuality is un-African, alongside relevant statistics on LGB attraction It also addresses the confusion surrounding intersex identities and LGB attraction, the current situation for LGB individuals in Africa, and the pastoral care offered to those experiencing unwanted LGB attraction, including how pastors engage with LGB individuals within the church and the broader community.
POST-APARTHIED ERA IN SOUTH AFRICA
Before the 1990s, homosexuality was largely overlooked in the ethical discussions of African churches, often considered a marginal issue In contrast, there is an extensive debate regarding the compatibility of Christian and African views on heterosexuality and marriage.
South Africa's transition from apartheid to a secular, liberal democracy marks a significant political milestone, with the Constitution of the Republic of South Africa (Law No 108 of 1996) and its Bill of Rights serving as a pivotal element in this transformation This Constitution is celebrated as a comprehensive framework for law-based governance globally The envisioned outcome of this new era is a diverse and inclusive society, devoid of discrimination and prejudice The emphasis on gender and sexual rights within the Bill of Rights is crucial, as its realization reflects the overall success of democracy in the nation (Sember, 2009:1).
The right to adoption is a significant aspect of parental rights, as established by various Supreme Court rulings that affirm a parent's sexual orientation should not influence child custody decisions Notably, the 2002 Constitutional Court ruling in Du Toit v Minister of Welfare and Population Development granted same-sex partners equal adoption rights as married couples, enabling them to adopt children jointly or adopt each other's children This legal framework was further solidified by the Children's Act of 2005, which permits adoption by spouses and partners in a permanent household life partnership, irrespective of gender.
Isaack (2005:2) explores the challenges of the constitution's future, questioning its relevance beyond the original creators and the ongoing interpretations by those who articulate its meaning.
African Christians and nationalists often perceive homosexuality as an "un-African" issue, viewing evidence of same-sex relationships as a deviation influenced by external factors Historical instances, such as homosexual activities in the courts of the Kabaka of Buganda or the Mwami of Rwanda, are attributed to Arab governmental influence, while same-sex relationships among South African miners are seen as a negative outcome of migration work Furthermore, evidence of homosexual desire and activity in traditional cultures has frequently been ignored or trivialized.
The new South Africa has fostered a climate of freedom that has empowered gay identities, marking a significant shift towards liberation Prominent figures like Desmond Tutu and Njongonkulu Ndungane, the Anglican archbishops of Cape Town, have been instrumental in this movement, advocating for the expansion of human rights and dignity for gay and lesbian individuals.
Leaders across Africa expressed discontent with South Africa's trajectory, viewing homosexuality as a reflection of the declining Western culture that they believed Africa should reject.
AFRICANS AND HOMOSEXUALITY
Stabane and Sexuality in South Africa
In Zulu literature, the term "stabane" refers to an intersex individual possessing both male and female genitalia However, it is important to note that those labeled as stabane do not typically exhibit both physical characteristics In modern Soweto and other regions, there is a prevalent belief that individuals identified as lesbian or gay may also be intersex, highlighting a complex understanding of gender and sexuality (Swarr, 2012:184).
In South African townships, individuals who openly express same-sex desires often face forced examinations to determine their status as "stabane," a term associated with hermaphroditism One personal account illustrates this trauma, where a woman was subjected to an invasive examination after being presumed to be a stabane due to her proposals to women Upon being identified as a "normal girl," she was subsequently punished by the chief This radical situation surrounding stabane reveals the complexities and violence faced by those labeled as such, while also underscoring the broader instabilities of gender and sexuality in South Africa.
Confusion surrounding homosexuality and intersex identities among black South Africans often stems from traditional beliefs about gender and sexuality Many believe that same-sex relationships are impossible, as a woman cannot penetrate another woman and a man cannot penetrate another man without a vagina (Ryle, 2015:185) This perspective is reinforced by cultural narratives, such as the notion that a "stabane" is defined by possessing both male and female attributes, leading to misconceptions about same-sex relationships (Zindzi Mthemmbu, 2000).
Accusations of being "stabane" contribute to misconceptions surrounding the identities of lesbians and gay individuals Buyisile Mfazo, as referenced by Swarr (2012), discusses the significant effects of this concept within her community.
The common misconception is that identifying as a lesbian implies having male genitalia, while stating "I'm a gay man" leads people to assume the presence of female genitalia.
• 2.3.1.1 Misperception of lesbian, gay and bisexual in Africa
The concept of stabane and the assumption that coupling penises with vaginas complicates relationship expectations Zindzi Mthemmbu (cited by Swarr, 2012:115) highlights that many Sowetan lesbians, particularly those identifying as "butch," often engage in relationships with "straight" women who do not identify as lesbian and may eventually marry men For Zindzi, butchness serves not only as a means of asserting masculinity but also as a form of visibility She expresses that her physical appearance sometimes leads to confusion about her gender identity, stating, "It's because of my physical structure, which is why people are sometimes confused if I'm a man." Similarly, Stallions 4 asserts, "I'm not a man and I'm not a woman I am a lesbian and a butch."
What does butchness mean in Soweto? Butch means male lesbian (Morgan & Wirings, 2005) Masculinity and butchness are linked to transnational and especially locally based practices in
4 a super-hot man who has an exceptionally large penis and can have sex with a woman all night long or a male horse that has not been neutered
5 contemporary contexts In short, the composition of “butchness” clearly has temporal and geographical elements (Swarr, 2012:194)
In South Africa, straight women involved with butch lesbians and straight men engaging in sexual relationships with gay men may be viewed as bisexual in practice However, I prefer to use the term differently.
In South Africa, the understanding of sexual orientation is shaped by community identities, as noted by Swarr (2012) This perspective influences the sexual scripts of gays and lesbians, particularly in Soweto, where engaging in same-gender sex does not necessarily alter an individual's sexual label For instance, a straight woman who has sexual relations with a butch lesbian is not automatically classified as a lesbian Additionally, the cultural concept of stabane dictates that a butch lesbian must find a way to penetrate her female partner, reflecting societal expectations regarding gender roles in sexual encounters (Ryle, 2015).
The phenomenon of black men engaging in homosexual practices often stems from misconceptions about their partners, whom they mistakenly believe to be hermaphrodites Hugh and Ngcobo (1994) describe the "pantsula" as an "accidental homosexual" who engages with individuals he perceives as intersex or female This dynamic is complex, as illustrated by Ngcobo, who presents as a woman despite having male physical characteristics The pantsula, identifying as straight, either assumes Ngcobo is a hermaphrodite or is convinced of his femininity Similarly, a gay man has noted that straight men's attraction to him can be framed as interest in "a lady with dick" (Rankhotha, 2005), highlighting the intricate negotiations of gender and sexuality in these interactions.
THE CURRENT SITUATION
Sexuality in the media
The media institution wields significant influence over society and youth, particularly through television's role in raising awareness about homosexuality in South Africa The rapid growth of media has established a strong platform for advertising, where sexuality and gender are strategically utilized by advertisers and marketers to capture attention and persuade consumers, often leveraging societal assumptions.
Marketing strategies have evolved to exploit the notion that sex sells, leading to a surge in sexualized advertising across various products, from toothpaste to cars (Ryle, 2015:417) This trend has resulted in a constant bombardment of sexual imagery that demands our vigilance Additionally, LGBTQI representation has become increasingly prevalent in advertising, appearing in television shows, movies, and music videos, including popular series like "Modern Family" on eTV and "Generation" on SABC 1, as well as on children's channels like Disney.
In November 2017, several African countries, including Kenya, Uganda, and Nigeria, prohibited the airing of the Disney show "Andi Mack" on Dstv Specifically, Kenya's pay-TV network Multi-Choice decided to ban the series, with the Kenya Film Classification Board (KFCB) stating that the show was not suitable for viewers in their country.
The deliberate promotion of homosexuality is seen as part of a broader media strategy to advance the LGBT agenda among children through television programs Due to the Disney Channel's single feed across Africa, viewers in South Africa were unable to access the show "Andi Mack." The Walt Disney Company Africa stated that "Andi Mack" would not be available on Dstv but is looking for alternative methods to reach its South African audience.
The media wields significant power in shaping perceptions of reality, particularly through the portrayal of specific groups (Ryle, 2015:431) Continuous exposure to curated images and narratives can distort the public's understanding, leading to a skewed representation of the realities faced by LGB individuals (Ryle, 2015:416) Consequently, the youth's perceptions of the LGB community have been influenced by these idealized portrayals, resulting in a lack of honest discourse regarding the sexual practices of LGBTs and their potential health implications (Ingram, 2014:108) This shift in perspective marks a revolution within the LGBT community, as young people aged 10 to 18 increasingly adopt a neutral or positive view of LGB identities.
The view of LGB among today’s youth
In the 21st century, perceptions of the LGBTQ+ community, particularly among youth, have evolved significantly compared to earlier views on homosexuality A survey conducted by the J Walter Thompson Innovation Group in 2016 highlights the attitudes of Generation Z, encompassing teenagers born between 2000 and 2016, and explores their perspectives on gender and sexuality, including aspects of personal identity and consumer choices.
A recent survey revealed that 56% of individuals aged 13 to 20 are familiar with someone using gender-neutral pronouns such as “they,” “them,” or “ze,” in contrast to 43% of those aged 28 to 34 Additionally, over one-third of Gen Z respondents strongly believe that gender is less defining of a person than it once was, while this perspective is shared by only 23% of millennials aged 28 and older (Laughlin, 2016).
Generation Z is challenging traditional gender norms in shopping, with only 44% purchasing clothes specifically designed for their gender, compared to 54% of millennials Additionally, a significant 70% of Gen Z supports the availability of gender-neutral bathrooms in public spaces, in contrast to 57% of individuals aged 21 to 34 (Laughlin, 2016).
For today's teenagers, adopting an LGB identity and challenging the gender binary is not just a trend; it reflects their upbringing in an era of unparalleled access to information and communities This environment allows for a more fluid interpretation of identity.
In the 21st century, young adults increasingly view the LGB lifestyle as a valid and healthy alternative This perspective is often supported by heartfelt personal narratives that emphasize love, such as the sentiment that loving someone, regardless of their gender, is fundamentally the same as loving a heterosexual partner, highlighting the diversity in expressions of love (Ingram, 2014:107).
The effects of LGB
The effects of homosexual behavior and lifestyle on human health and society are significant, shaped by complex power dynamics surrounding sexuality and gender The recognition of homosexuality as a cultural, sexual, and social category in the modern Western world has faced considerable resistance and skepticism However, the growing acceptance of homosexuality is challenging traditional views, positioning it alongside heterosexuality as a normal behavioral and moral standard.
Recent studies indicate a significant increase in the visibility of homosexuality, with many individuals openly identifying as gay This shift has been accompanied by a growing political acceptance, as evidenced by the enactment of gay rights legislation that recognizes same-sex relationships legally Such advancements have empowered homosexuals to participate in legal institutions, including marriage.
Homophobia refers to the irrational hatred, intolerance, and fear directed towards lesbian, gay, and bisexual individuals While the term is commonly associated with intolerance towards LGBTQI people, it is important to recognize that the bisexual community also faces significant challenges related to biphobia (Stonewall, 2017).
In South Africa, social norms and unsupportive positions regarding homosexual practices significantly contribute to both internal and external homophobia Internalized homophobia, characterized by negative perceptions and thoughts about same-sex attraction, adversely impacts mental health.
Internalized homophobia significantly impacts drug use and risk-taking behaviors among LGB individuals, hindering their access to crucial HIV-related information and services (Stoloff et al., 2013:81) A study conducted in Pretoria revealed that LGB individuals from lower socioeconomic backgrounds exhibited higher levels of internalized homophobia, resulting in a diminished understanding of HIV and associated risks compared to those with lower levels of internalized homophobia who identified as gay or homosexual (Vu et al., 2012:717).
External homophobia is an irrational aversion to individuals attracted to the same sex, resulting in various forms of abuse, including verbal, emotional, and physical violence, and even murder This pervasive hostility adversely impacts the mental, emotional, social, and physical well-being of LGBTQ+ individuals Furthermore, high levels of external homophobia increase the risk of HIV infection, both directly, such as through sexual violence, and indirectly, through stigma and discrimination faced by men who have sex with men (MSM) when seeking healthcare services (Tucker et al., 2013).
A 2007 National Health Research study found that 73% of homosexuals reported unhappiness, a statistic that correlates with a high suicide rate, where 50% of cases are linked to homosexuality (Joseph, 2009:1) This unhappiness is not solely due to societal stigmatization Additionally, homosexuality is often associated with serious social issues, including child abuse, as evidenced by a report in 2009 indicating that 30,000 children were victims of sexual abuse by homosexuals, who represented 33% of all reported child molestation cases nationwide Furthermore, 73% of homosexuals admitted to engaging in sexual activities with boys under the age of 16 (Joseph, 2009:4).
Health research indicates that 78% of gay men have experienced a sexually transmitted disease (Ingram, 2014:108), highlighting the prevalence of STDs within the LGB community The Center for Disease Control (2002) has noted a concerning rise in sexually transmitted infection rates among men who have sex with men (MSM), alongside a decline in safer sexual practices This trend may suggest a potential resurgence of HIV infections in the MSM community after years of effective prevention efforts (Jobson, 2010:212).
The results of a study by the Human Sciences Research Council (HSRC), called the Marang Men's Project, were released (November 11, 2014) The said research was done from 2012 to
HIV prevalence among men who have sex with men (MSM) in South Africa's largest cities is significantly higher than national estimates, with Cape Town reporting 22.3%, Johannesburg at 26.8%, and Durban reaching a staggering 48.2% Notably, MSM aged 25 and older exhibit higher prevalence rates compared to those aged 18-24, with Cape Town showing 27.8% versus 13.1%, Johannesburg at 36.7% versus 17.1%, and Durban at 71.1% compared to 39.3%.
More than 50% of all homosexual men are carriers of the human papillomavirus (HPV), which produces anal warts and can often lead to anal cancer (Goldstone et al., 2011:5)
HPV comprises over seventy types of viruses that can lead to warts, known as papilloma, on various body parts Among these, more than twenty types are sexually transmitted diseases that can affect the genital tract of both men and women Most HPV infections are asymptomatic, with only 1% of individuals experiencing genital symptoms, while 60% of HIV-negative men are carriers of HPV Recent studies indicate that HPV affects over 90% of HIV-positive gay men and 65% of HIV-negative gay men (Zmuda, 2000:9).
LGB students often face harassment and assault from both peers and educators in school environments, with research indicating that over 20% of sexual assaults happen to young individuals while they are at school (Espelage, Aragon & Birkett, 2008) Prinsloo (2006) further discusses the prevalence and impact of these incidents on students' well-being.
Over 30% of girls face rape in schools, and all study participants reported experiencing discrimination, isolation, and intolerance during their high school years (Butler et al., 2003:34).
Furthermore, a longitudinal research study (Himmelstein & Brückner, 2011:50-57) found that
LGB, especially non-heterosexual girls, are more at risk for school sanctions and that they are more likely to be confronted by police and school expulsion than heterosexual girls
LGB youths in South Africa experience disproportionate educational and criminal penalties that cannot be justified by their engagement in illegal activities According to the South African Human Rights Commission's 2008 report on school-based violence, these disparities highlight a significant issue within the educational system.
In South African schools, the alarming trend of "corrective rape" targets lesbian students, with male perpetrators believing that such violence can change their sexual orientation A young lesbian from Soweto recounted her traumatic experience, stating, "I've been raped six times, five times just because I'm gay," highlighting the pervasive violence and discrimination she faces She expressed the deep emotional scars left by these assaults, including her HIV-positive status, and described the overwhelming loneliness and anger that accompany her identity in a hostile environment The enduring "smell of hate" and feelings of betrayal contribute to her constant rage, leaving her feeling devalued and isolated.
Corrective rapes are severe violations of human rights, undermining individuals' safety and dignity while also breaching their right to live free from discrimination based on sexual orientation Homophobia remains prevalent in many countries, including South Africa, and individuals in numerous African nations face ongoing attacks due to their sexual orientation.
Lesbian and Gay Parenting
In Africa, only South Africa legally recognizes gay and lesbian parenting, while countries like Uganda and Nigeria enforce laws against homosexuality, complicating efforts to foster acceptance of such parenting The prevailing cultural norms in Nigeria pose significant challenges to understanding and accepting homosexual and lesbian parenting, raising concerns about the well-being of children in these contexts (Macaulay, 2006:156).
In Africa, a complete family is traditionally defined as a husband, his wife or wives, and their children, with same-sex parenting being largely unacceptable Research suggests that homosexual relationships are often unstable and may lack the ability to provide children with the necessary security (Ingram, 2014:110) Additionally, studies have shown that the average male homosexual may have hundreds of sexual partners throughout his life (Bell & Weinberg, 1978:308) This raises questions about the impact of gay and lesbian parenting on child development, as highlighted in a study published in the Journal of Marriage and Family.
"children of same-sex parent families score lower than their peers who live in married, two-biological parent households" according to two academic outcomes
Potter (2012) found that cohabiting or “married” same-sex families experience higher levels of family instability compared to intact, biological married parent families This conclusion is based on a comprehensive, nationally representative survey of school-age children.
In a 2012 re-examination of a 2010 study by Allen (2012) on the relationship between child outcomes and same-sex gender structure,
the researchers found that compared to traditional married households, children raised by same-sex couples were 35 percent less likely to make normal progress through school (Allen, 2012:755)
In 2003, a four-year-old Jandre Botha was killed by the lesbian lover of his mother for refusing to call her "daddy" (Ndada, 2006:1)
Lydia Nkomo and her daughter Aletta Lesiba testified in court about the malicious assault on Jandre by De Nysschen, who demanded that he call her "daddy." They reported that Jandre's mother was unable to protect him during the attack Evidence revealed that Jandre sustained severe injuries, including a broken skull, brain damage, and multiple broken bones The boy's father learned of the abuse only on the day of Jandre's death, June 12, 2003, when De Nysschen informed him that Jandre had fallen and died earlier that day.
Mental Health Problems
A national survey published in the Journal of Consulting and Clinical Psychology revealed that 75 percent of nearly 2,000 lesbian and gay respondents sought psychological counseling, primarily for long-term depression or sadness.
The study revealed a concerning prevalence of life events and behaviors linked to mental health issues among the sample Notably, 37% reported experiencing physical abuse, while 32% faced rape or sexual assault Additionally, 19% were involved in incestuous relationships during their upbringing Substance use was also significant, with nearly one-third smoking tobacco daily and about 30% consuming alcohol more than once a week, including 6% who drank daily Furthermore, one in five participants used marijuana more than once a month Alarmingly, 21% of the sample frequently contemplated suicide, and 18% attempted to take their own lives Over half experienced nervousness that hindered their ability to perform regular activities in the past year, and more than one-third reported feelings of depression.