From the SOT's new Ethics Prof.

This just in from a learned Field Tiger... (thanks J.H.+)

Here's the selection about Crysdale's writing:***Marriage and Same-Sex Unions: One Theologian's ArgumentIn her chapter entitled "Christian Marriage and Homosexual Monogamy" in the book Ourselves, Our Souls, and Bodies: Sexuality and the Household of God, Cynthia Crysdale explores the theology of marriage and asks what it might contribute to our understanding of same-sex unions, while leaving open the question whether same-sex unions are best described as marriages or not.

Crysdale distinguishes between marriage as a social institution with its changing social roles, expectations, and customs, and the theological values which undergird it. One of the most basic values of marriage is that it calls two persons into a relationship which transcends their individuality. Crysdale understands this vocation to self-transcendence as built into the nature of sexuality itself, so that sexual intimacy without commitment and growth is a denial of the nature of sexuality.

In addition," she points out, "this challenge to self-transcendence has a religious dimension. The point of marriage (and its sexual intimacy) is to draw persons out of themselves in order to grow closer to God. Self-transcendence is not just in the interests of the other partner, but also that each might become transformed into a deeper communion with the divine." Furthermore, an adequate theology of marriage must take account of sin. Married, covenanted love is not exempt from hurt and injustice. Thus the religious dimension of marriage includes redemption and reconciliation. Without grace, without the gift of healing and renewal and forgiveness, no potential encounter of transformation will reach its fulfillment. ... In sum, sexual pairing is oriented toward long-term commitment and self-transcendence, and its potential is only fulfilled by ongoing acceptance of the grace of God. ...The institution of matrimony has always existed as a framework within which this ideal of commitment can be carried out. The openly proclaimed commitment and faith of a couple, combined with the support of a faithful and being-redeemed community, provide a public structure whereby promise-keeping has accountability and within which the oscillations of sin and forgiveness will not break the bond." Crysdale then asks whether this theology of marriage can illuminate our understanding of same-sex unions. Her response is that if a same-sex partnership involves the same elementsof commitment, self-transcendence, struggle with sin and acceptance of grace, why deny it an institution like marriage and the support of the community of faith within which transformative growth can take place.Persons in such covenant partnerships are called in the same way as other Christians to follow Jesus in faithful discipleship and to embody in their relationships the core gospel values of love, fidelity, conversion to the reign of God, love of sinners, and acceptance of those rejected by society.

Crysdale distinguishes between marriage as a social institution with its changing social roles, expectations, and customs, and the theological values which undergird it. One of the most basic values of marriage is that it calls two persons into a relationship which transcends their individuality. Crysdale understands this vocation to self-transcendence as built into the nature of sexuality itself, so that sexual intimacy without commitment and growth is a denial of the nature of sexuality.

"In addition," she points out, "this challenge to self-transcendence has a religious dimension. The point of marriage (and its sexual intimacy) is to draw persons out of themselves in order to grow closer to God. Self-transcendence is not just in the interests of the other partner, but also that each might become transformed into a deeper communion with the divine." Furthermore, "an adequate theology of marriage must take account of sin. Married, covenanted love is not exempt from hurt and injustice. Thus the religious dimension of marriage includes redemption and reconciliation. Without grace, without the gift of healing and renewal and forgiveness, no potential encounter of transformation will reach its fulfillment. ... In sum, sexual pairing is oriented toward long-term commitment and self-transcendence, and its potential is only fulfilled by ongoing acceptance of the grace of God. ... The institution of matrimony has always existed as a framework within which this ideal of commitment can be carried out. The openly proclaimed commitment and faith of a couple, combined with the support of a faithful and being-redeemed community, provide a public structure whereby promise-keeping has accountability and within which the oscillations of sin and forgiveness will not break the bond."

Crysdale then asks whether this theology of marriage can illuminate our understanding of same-sex unions. Her response is that if a same-sex partnership involves the same elements of commitment, self-transcendence, struggle with sin and acceptance of grace, why deny it an institution like marriage and the support of the community of faith within which transformative growth can take place. Persons in such covenant partnerships are called in the same way as other Christians to follow Jesus in faithful discipleship and to embody in their relationships the core gospel values of love, fidelity, conversion to the reign of God, love of sinners, and acceptance of those rejected by society.