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In examining the state of religion in the United States today, we see the complexity of religious life in our society, plus emerging trends like the rise of the megachurch, secularization, and the role of religion in social change.
Religion has historically been an impetus to social change. The translation of sacred texts into everyday, nonscholarly language empowered people to shape their religions. Disagreements between religious groups and instances of religious persecution have led to wars and genocides. The United States is no stranger to religion as an agent of social change. In fact, the United States' first European arrivals were acting largely on religious convictions when they were compelled to settle in the United States.
Liberation theology began as a movement within the Roman Catholic Church in the 1950s and 1960s in Latin America, and it combines Christian principles with political activism. It uses the church to promote social change via the political arena, and it is most often seen in attempts to reduce or eliminate social injustice, discrimination, and poverty. A list of proponents of this kind of social justice (although some pre-date liberation theory) could include Francis of Assisi, Leo Tolstoy, Martin Luther King Jr., and Desmond Tutu.
Although begun as a moral reaction against the poverty caused by social injustice in that part of the world, today liberation theology is an international movement that encompasses many churches and denominations. Liberation theologians discuss theology from the point of view of the poor and the oppressed, and some interpret the scriptures as a call to action against poverty and injustice. In Europe and North America, feminist theology has emerged from liberation theology as a movement to bring social justice to women.
What happens when a religious leader officiates a gay marriage against denomination policies? What about when that same minister defends the action in part by coming out and making her own lesbian relationship known to the church?
In the case of the Reverend Amy DeLong, it meant a church trial. Some leaders in her denomination assert that homosexuality is incompatible with their faith, while others feel this type of discrimination has no place in a modern church (Barrick 2011).
As the LBGT community increasingly advocates for, and earns, basic civil rights, how will religious communities respond? Many religious groups have traditionally discounted LBGT sexualities as “wrong.” However, these organizations have moved closer to respecting human rights by, for example, increasingly recognizing females as an equal gender. The Roman Catholic Church drew controversial attention to this issue in 2010 when the Vatican secretary of state suggested homosexuality was in part to blame for pedophilic sexual abuse scandals that have plagued the church (Beck 2010). Because numerous studies have shown there to be no relationship between homosexuality and pedophilia, nor a higher incidence of pedophilia among homosexuals than among heterosexuals (Beck 2010), the Vatican’s comments seem suspect. More recently Pope Francis has been pushing for a more open church, and some Catholic bishops have been advocating for a more "gay-friendly" church (McKenna, 2014). This has not come to pass, but some scholars believe these changes are a matter of time.
No matter the situation, most religions have a tenuous (at best) relationship with practitioners and leaders in the gay community. As one of the earliest Christian denominations to break barriers by ordaining women to serve as pastors, will Amy DeLong’s United Methodist denomination also be a leader in LBGT rights within Christian churchgoing society?
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