Dapper statement van Indonesische kerken over seksuele diversiteit - Hoofdinhoud

Op 28 mei 2016 stelde het dagelijks bestuur van de Indonesische Raad van Kerken een dappere boodschap op over aanvaarding van homo’s, lesbiennes, biseksuelen en transgenders. In een land met oplaaiende onderdrukking van en soms geweld tegen seksuele minderheden - regelmatig gesteund door de overheid - is dat een opvallend geluid. Een warm pleidooi voor diversiteit, aanvaarding, gerechtigheid, en dialoog. Dapper en uitdagend, vooral omdat er ook binnen de Indonesische kerken nog heel veel gebrek aan kennis én verschil van mening is. En over verschillende onderdelen van de boodschap zijn nog wel wat kritische vragen te stellen. Maar kun je blijven wachten op consensus of schaven aan de ideale tekst als ondertussen de rechten van minderheden worden geschonden? Of moet je soms gewoon stelling nemen? Lastige vragen, maar de Indonesische Raad van Kerken besloot zich uit te spreken. Hieronder de tekst van de boodschap (in een niet-geautoriseerde Engelse vertaling).

Indonesian Council of Churches (PGI) Pastoral Statement on LGBT

Responding to the controversy that arose and developed in churches and in society concerning the existence of LGBT (Lesbian, Gay, Bisexual and Transgender), the PGI Executive Committee expressed some considerations as noted below. It is realized that the attitudes and the churches’ teachings on this matter are very diverse, and these considerations are not intended to uniform them. These considerations are actually an invitation to the churches to explore this issue further. The Executive Committee would be very grateful if the profound reflection of the churches can provide basic thoughts as feedback to the Executive Committee to enhance the Indonesian Council of Churches’ perspective on this issue.

Introduction

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  Humankind is the image and likeness of God who is perfect. As the image of God is perfect, human’s dignity must be respected and upheld.
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  God created human beings and all creation is diverse and different from each other. We live in a diversity of race, ethnicity, gender, sexual orientation and religion. This diversity is a reality that God has given us, and that should be received with a positive and realistic attitude.
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  Being positive and realistic in diversity means we have to accept each other, love each other, respect each other and honour each other. Being positive and realistic about the God-given diversity means that we seek to understand and accept the love of all differences. Being positive and realistic about diversity means that we are against all forms of hatred, injustice, discrimination, exploitation and oppression of fellow human beings, all beings and all creation of God. Instead we seek to articulate any differences without prejudice. Being positive and realistic means that we maintain and preserve the diverse human community that is so good for humanity, for all living beings and the earth.

Point of departure

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  Talking about LGBT people is talking about human beings who are created and loved by God.
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  The existence of LGBT as a human tendency is a phenomenon that exists since the past. LGBT is not a product of modern culture; nor is it the product of Western culture. The phenomenon of LGBT exists in our society, and socio-anthropologically LGBT has always been accommodated in some tribal cultures in our society.
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  When we face a moral issue, one of the biggest problems arises from the way in which we interpret the text of the Bible. The interpretation of Scriptural texts that do not consider the intent and purpose of the text from the perspective of the writers of Scripture could potentially produce an entirely different interpretation of the purpose of the text as written. With regard to LGBT, the Bible speaks negatively about the phenomenon, but the Bible does not give a moral-ethical assessment of its existence or of their existence. The Bible does not criticize sexual orientation. What the Bible criticizes is sexual misconduct and exploitation committed by anyone, including heterosexual people who do, or who have been considered ‘normal’. The main message of the creation story of Adam and Eve (Genesis 1: 26-28; 2:18, 21-24), for example, is about the forerunner to the institution of the family and that humankind was given the responsibility to meet and to care for the earth. This story is not at all intended to deny the existence of LGBT.
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  Several other texts in the Bible are interpreted less precisely so that passages seem to condemn LGBT. According to more accurate interpretation, the criticism of the Bible in these verses is actually directed at another object. For example: the Bible criticizes very strongly the religious worship of fertility (the worship of Baal and Asherah, Judges 3: 7; 2 Kings 23: 4) by the nations neighbouring Israel at the time, who practiced sodomy devotion: same sex sexual behaviour as part of religious worship of Baal (Deuteronomy 23: 17-18); as well as the Roman paganism in the New Testament (Romans 1: 23-32). The Bible also criticizes xenophobic attitudes towards foreigners in the society of Sodom by practicing sexual exploitation of the same sex visitors with the aim to embarrass and shame them (Genesis 19: 5-11 and Judges 19: 1-30). Therefore, parts of the Bible were not intended to attack, reject or discriminate against LGBT presence. Other Bible texts, which are often used to condemn judge LGBT are Leviticus 18:22; 20:13; 1 Cor 6: 9-10; 1 Tim 1:10. What was rejected in the biblical texts it is any kind of sexual misconduct and exploitation, carried out by anyone, on any basis, including on religious grounds, and was directed against anyone, including against women, men and children.

Recommendation

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  The Indonesian Council of Churches reminds us all to consider the results of cutting-edge research in the field of medicine and psychiatry that no longer incorporates LGBT sexual orientation as a disease, as mental disorders or as a crime. Following the World Health Organization, WHO, Human Rights International bases itself on the research progress of medical science to understand the existence of LGBT and fights to enforce their rights as human beings. The Mental Specialist Doctors Association of Indonesia (PDSKJI) refers to the Guidelines for Classification and Diagnosis of Mental Disorders in Indonesia edition II 1983 (PPDGJ II) and PPDGJ III (1993) stating that LGBT is not a mental illness. LGBT is not a spiritual illness. In many cases, the LGBT tendency is experienced as something natural that has been received since a person is born; there are also cases of LGBT tendencies occurring as a result of social influences. It is difficult to distinguish what is natural from what is nurtured by social influences. Even so, for many involved, LGBT tendency is not a choice, but something given. Therefore, being LGBT is something that has been received from birth. It is not a sin, therefore we should not force them to repent. We also should not force them to change, but on the contrary, we must help so that they can accept himself as a gift of God.
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  The Church, as an inclusive fellowship and as the family of God, must learn to accept LGBT people as an integral part of our community as the “Body of Christ”. We must provide opportunities for them to grow as a whole human being: physically, mentally, socially and spiritually.
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  PGI urges churches to prepare and carry out pastoral guidance to the families to enable them to accept and embrace and love their LGBT family members. Rejection by family of family members who are LGBT potentially creates psychiatric disorders, a denial of self (self-rejection), which results in the increasing potential for suicide among LGBT.
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  Since a long time LGBT have suffered physically, mental-psychologically, socially, and spiritually because of religious stigmatization and violent behaviour committed by some people. They have become a group that was humiliated, ostracized and discriminated even by the state. The church must take a different stance. The Church must not only accept them, but even has to fight so that LGBT people can be accepted and have their rights recognized by society and by the state, especially the right to not be discriminated against or excluded, to be protected from violence, to obtain a job, and so on. The state officials must ensure that the rights and dignity of LGBT be respected! LGBT people should be given the opportunity to live in justice and peace.
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  The Indonesian Council of Churches calls upon churches, communities and nations to accept and even fight for the rights and dignity of LGBT. Our greatness as a civilized nation looks on our ability to receive and help those who actually are experiencing discrimination and injustice. However, the Indonesian Council of Churches is aware that the church and the people of Indonesia cannot accept same-sex marriage. The Indonesian Council of Churches sees the need for a dialogue with church members and all members of society and a theologically profound conversation regarding this matter.

Conclusion

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  LGBT in itself is not a problem. LGBT becomes a problem because we are debating it. We are the ones who gave the negative stigma. Therefore it takes a mature, humble and rational attitude as well as the ability to be fair in dealing with this case. We should keep away from the tendency to judge or mislead anyone. Instead, we must learn to establish communion and fellowship of humankind in a nation based on equality and justice.
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  This pastoral statement is first of all directed to the churches in Indonesia, and also to the entire Indonesian society. As churches we should continue to direct ourselves to the guidance of the Holy Spirit to deepen our understanding and to strengthen the faith commitment on accepting LGBT.

Jakarta, May 28, 2016