Some interpreter's of St. Paul's doctrine suggest that he is saying that the essential Christian sin is self-seeking, rather than self-giving-and this is true in sex as anything else. In this view the homosexual who devotes himself selflessly to the love, the welfare, the pleasure of his partner, is more Christian than the husband who takes pleasure selfishly from his wife without caring about her sexual welfare or feelings. Traditionally, the husband in this case is the moral one, and the homosexual the immoral one; certainly this is true in the eyes of the law, but the Christian always judges sin by looking beneath the act to the motive. When Jesus restrained the hands of the men who would stone the adultress, indeed whenever he spoke of adultery, he said in substance: the real sin is the lust in your heart, whether you actually perform a lustful act or not.

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Many married couples, establishing Christian families, are convinced that they can glorify and praise God in the act of sexual intercourse merely in the procreation of children which may be a sort of co-partnership with God in creation, but also in the joy of the physical which may be seen as a oneness with the God who created the body and its joys and who sent his Son in the flesh incarnate. A theologian by the name of Norman Brown has indeed written a book, Love Against Death, in which he says that evil lies in the subconscious, the Freudian-understood unconscious sublimation of the erotic, and that healthy wholesome man, when he comes to understand the meaning of the resurrection of Jesus Christ, will take a "polymorphically perverse" joy in the body. He will see the erotic as something joyous as does a little child, reveling in varieties of sex acts without any sense of guilt or shame. Is this what the Bible means when it says, "one must become as a little child

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to enter the Kingdom of Heaven?" Brown says that modern theologians have not taken seriously the fallen nature of man. Sin entered the world when man fell from grace in the garden of Eden, according to the Old Testament myth, and man discovered that he was naked. Before that, presumably, man enjoyed his innocence without "knowing he was naked." There was no guilt or shame, no sublimination to create neurotics.

And if there were no neurotics were there no homosexuals? How can one say, for in a situation like aborigines who have no sense of sexual shame-one may play around freely with boys and girls, and no one notices what your taste is at the moment. Probably everyone would then be naturally bi-sexual-an insight which is suggested by recent research which shows that the gods of primitive man were nearly all bi-sexual, or at least there was nearly everywhere a bisexual motif-a cosmic view that the male and female are united at the point of creation, and are both present in any whole being. A view which in its Christian form is solemnized in marriage: two becoming one.

Now to return to the central point. The Christian faith is very compassionate with sinners, forgiving them. seven times seventy times and more. But there seems to be little doubt that sexual acts outside of marriage are sinful in the dominant Christian tradition of today. Nor is there at present a place in the church for the homosexual marriage, therefore the homosexual seems condemned to celibacy or sin. Yet in any case, the real question in any act, including the sexual from the Christian view, would seem to be whether or not one is doing it for the good of the other. The Christian is called to build up, to lift up his neighbor. At the same time, the Christian is warned against judging-who but the participants

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