Qendrimi i Kishes Orthodhokse ndaj homoseksualeve

[Manulaki]

Homoseksualitetin? C'qendrim mban kisha ortodokse ndaj homoseksualeve, si i ndihmon, aprovon, apo refuzon ata?

Faleminderit ne advance per mendimet, dhe informacionin.

[Albo]

Nje pergjigje te shkurter dhe te shpejte e gjen ketu.

Homosexuality: Although there is much more open discussion about homosexuality in the twentieth century than in previous times, there is definite reference to it in ancient writings. The frequently used synonym, sodomy, comes from the apparent homosexual activity among men of Sodom (Genesis 19), and the severity of strictures set forth in the Holiness Code, with nothing short of the death penalty being imposed, suggested that the need for discipline must have been great, (Leviticus 18:22; 20:13). The Old Testament understood normal sexual intercourse as not only a way of expressing a loving relationship, but also as a divinely appointed way of procreating new life.

In the New Testament, St. Paul condemns male prostitutes and homosexuals (I Corinthians 6:9-11). In the first chapter of his epistle to the Romans (Romans 1:24-32), he also judges it as unnatural. Homosexuals are included elsewhere among the immoral persons who, St. Paul says, deserve judgement by God (I Timothy 1:10). There is no example in all of the New Testament of approval, acceptance, or even tolerance of homosexuality.

Throughout Christian history, this disapproval has continued to be the case. In the patristic era freedom from homosexuality was seen as a mark of the Christian's ethical superiority to the wanton way of life that converts had left. Patristic thinking, like scriptural references, were directed to the practice of homosexuality, not to the desire itself. The Orthodox Church does not condemn the person who keeps this propensity in check, and ministers to homosexuals who wish to find release from this inclination.

Edhe pse ne shekullin e njezete pati nje debat me te madh dhe me te hapur rreth homoseksualitetit se sa ne kohet e meparshme, shkrimet e shenjta te hershme kane referenca direkte qe jane shume te prera ne lidhje me kete ceshtje. Ata perdornin shpesh si reference fjalen, sodomi, qe rrjedh nga aktiviteti homoseksual i njerezve te Sodomit (Gjeneza 19), dhe nga kufizimet strikte qe gjejme tek Kodi i Shenjterimit qe permban asgje me pak se vdekja dhe kjo na tregon se sa e nevojshme ishte nevoja per disipline (Leviticus 18:22; 20:13). Dhiata e Vjeter nuk i shikon aktet seksuale vetem si nje menyre e te shprehurit te dashurise ne nje maredhenie, por edhe si nje rruge e zgjedhur per te krijuar nje jete te re.

Ne Dhiaten e Re, Shen Pavli i denon prostitutat meshkuj dhe homoseksualet (I Korintasve 6:9-11). Ne kapitullin e pare te letres se tij te Romakeve (Romkeve 1:24-32), ai e gjykon ate si jo-natyrale. Homoseksualet futen ne rradhet e imoraleve ku Shen Pavli mendon se kane nevoje per gjykimin e Perendise (I Timoteu 1:10). Nuk ka asnje shembull ne Dhiaten e Re per aprovimin, pranimin ap tolerimin e homoseksualitetit.

Gjate gjithe historise se Krishterimit ky mosaprovim ka ekzistuar karshi homoseksualitetit. Ne kohen e Kishes se hershme ky clirim nga homoseksualiteti shihej si nje shenje superioriteti i te Krishtereve ndaj menyres se jeteses se shfrenuar qe te konvertuarit kishin lene pas. Si mendimet e kishes se hershme edhe referencat e Shkrimit te Shenjte i referohen direkt praktikes dhe jo deshires se homoseksualizmit. Kisha Orthodhokse nuk i denoncon ata qe dine ti mbajne nen kontroll keto deshira ashtu sic u ofron ndihmen e saj te gjithe atyre homoseksualeve qe duan te clirohen nga ky ndikim.