The purpose of this article is to describe the struggle that gays and lesbians face as they incorporate their sexual orientation and identity within the context of an existing religious or spiritual identity. An overview of the religious and spiritual context that makes individuals unique will be followed by how the narrative perspective can help individuals who identify themselves as gay or lesbian with their struggle for identity. Finally, new narrative directions will be suggested for marriage and family therapists and their work with gays and lesbians who are confronted with these issues.

Challenges of Being Simultaneously Gay or Lesbian and Spiritual and/or Religious: A Narrative Perspective

GALATIANS 2:20 AS A CORRECTIVE TO SELECTED CONTEMPORARY VIEWS OF CHRISTIAN SPIRITUALITY Philip Adam McClendon, Ph.D. The Southern Baptist Theological Seminary, 2012 Chair: Dr. Robert L. Plummer This dissertation examines various contemporary Protestant views of Christian Spirituality in light of Galatians 2:20 in order to correct some common errors caused by the elevation of personal subjectivism and the misinterpretation of Scripture. The purpose is to demonstrate the continual necessity of the Scriptures as the normative grounds for evaluating and correcting the theological and practical expressions of Christian spirituality. Christian spirituality focuses on the way that one lives as led by the Spirit in light of one’s understanding of and experience with God. While the role of the Spirit in Christian spirituality is critical, direct emphasis on the necessity of grounding one’s spiritual understanding and experience within the context of Scripture is often an absent element. Without the governing standard of the Bible, and with the increased influences of ecumenicalism, mysticism, secularism, subjectivism, and relativism within Protestantism, Christian spirituality remains somewhat ambiguous and covers a substantial range of religious beliefs to include biblical as well as extra-biblical ideas. Thus, to demonstrate how the Scriptures can help govern limits within Christian spirituality, Galatians 2:20 will be examined. This dissertation, then, employs Galatians 2:20 as a guide for establishing essential concepts concerning the spiritual life and, in so doing, corrects some common misunderstandings of the spiritual life. Chapter 1 defines spirituality and provides a brief history of interpretation for Galatians 2:20. Chapter 2 demonstrates that the cross is central to the justification of the believer and results in a transformation of life. Chapter 3 reveals that the Spirit serves as Christ’s representative to the believer empowering them for Christian living. Chapter 4 emphasizes the reality that although the believer is to progress in sanctification, they will continually experience spiritual tension in this life between the Spirit and the desires of the flesh. Chapter 5 explains that personal faith is the means by which the believer lives out the indwelling presence of the Spirit. This lived faith is motivated by the sacrificial love of God. Chapter 6 provides a conclusion based on the preliminary thought regarding the necessity of biblical spirituality in light of some current trends within Christian spirituality.

Galatians 2:20 as a Corrective to Selected Contemporary Views of Christian Spirituality

Discussion of the morality of same-sex sexuality in Islam is beginning to come to the forefront. It is a controversial topic that evokes differing views in Islam and, as such, needs to be addressed and understood. This study narrows the scope of the investigation to the use of moral terminology in the Lot story and elsewhere in the Qur'an. The method of semantic analysis that shall be applied is similar to the one espoused by Toshihiko Izutsu. In order to acquire a better understanding of how same-sex practices are qualified morally in the Qur'an, same-sex activities shall also be looked at in comparison to other opposite-sex and non-sexual practices. It is my contention that, in the Qur'an, same-sex practices are viewed no differently from certain opposite-sex and non-sexual activities. In quoting from the Qur'an, I will give my own translation of the Arabic terms that shall be analyzed. In general, however, I adopt Qur'anic passages from Arthur J. Arberry, The Koran Interpreted, and where necessary, modify Qur'anic passages with my own translations. I will also use Arberry's verse numbering, following that of Flugel.

The story of Lot and the Qur'ăn's perception of the mortality of same-sex sexuality.

This dissertation examined the centrality of the principle of subsidiarity in Catholic social teaching, in bringing about social and moral reconstruction of society and in particular the Nigerian social context. The origin of this principle has been traced to the natural human inclination to build a healthy relationship between the individual and society, such that, the society will provide generous help and support to individuals to help themselves. Subsidiarity is a way of organizing individuals and social groups in community to help each other in pursuing their interests with common goals, the ultimate purpose being to assist one another and uphold the common good. The vision of the common good sees in the human person the personal dignity proper to one’s nature, but directed essentially to others in society. Hence, the common good and the good of the individual do not oppose one another, but the good of the individual whose nature is personal has a dignity proper to itself, but nonetheless is social in character, that is, it is directed to the well-being of others. Thus, the common good is realized through the participation and contribution of the individual to others in society. In this way, the relationship between the individual and the social group remains a question for everybody in a given social context. The study carried out a critical analysis of the Nigerian society and discovered that lack of development at the grassroots, corruption, bribery, ethnic conflicts, failure of iv leadership, and failure of the rule of law have eaten deep into the fabric of the nation. The study recommended that in order to support individuals and social groups to help each other, the practice of social justice is a necessary component to the common good. Social justice will ensure the building of trust across ethnic lines, protect minority tribes from being taken over by larger tribes, promote grassroots participation of the masses by encouraging self-help tribal, community, kinship, religious, and non-governmental associations as agents of positive social change. Moreover, tribal customs and practices that are unjust may and must be re-evaluated in the light of the Gospel message of Jesus who came to serve and not to be served. v Preface This study is timely for appraising the Nigerian social context on three levels. First, the need to re-evaluate traditional cultural norms and practices in the light of Christian faith is essential. Thus, the practice of inculturation in the context of Catholic social teaching will ensure that positive practices in the culture like community living that ensures respect for human dignity, individuals, social groups, ethnic groups and the rule of law are promoted. At the same time, cultural and social practices which encourage ethnic marginalization, corruption, nepotism, and social unrest may and must be rooted out as they serve as barriers to social justice and the common good. Second, the failure of purposeful leadership in Nigeria must be viewed against the tendency to engage in authoritarian rule as a major part of patriarchal cultural practices. The positive challenge which subsidiarity brings to bear on the Nigerian socio-cultural and political scene is to promote decentralization, power sharing, accountability, and open government. The lack of these important virtues has been the bane of leadership in the nation. Third, the social and cultural challenges affecting the nation have caught up with the Church in some areas like lack of accountability, lack of dialogical and open leadership, clericalism, and some form of authoritarian rule. Thus, the challenge for the Church in Nigeria is to be able to speak with a moral and ethical authority that is not suspect because of its tendency to moral bankruptcy. The way forward is through the principle of subsidiarity which will ensure that the relative credibility which the Church still enjoys in proclaiming the Kingdom message of Jesus Christ and the practice of some vi aspects of the social Gospel among the grassroots where the majority of the people reside will provide the major needed hope and help for Nigerians to help themselves at the family, clan, tribal, Church, community, local government, state, and national levels without jeopardizing the common good of all Nigerians. vii Acknowledgments The story of this research work is a true testimony of blessings received, opportunity, and support from mentors, families, individuals, and communities. I am deeply grateful to God revealed in Jesus Christ through the power of the Holy Spirit for the wisdom, fortitude, courage, and countless daily blessings through the different people I have encountered while writing this project. May God’s Name be praised forever! My sincere thanks go to Most. Rev. A.A. Usuh, the Catholic Bishop of the Diocese of Makurdi, Nigeria, for the opportunity given me to carry out graduate studies in Systematic Theology at Duquesne University. The lifelong implications of this experience for me in the service of the people of God in the diocese of Makurdi are unimaginable. The professors in the Theology Department in Duquesne University beginning with the chair, Dr. Michael Slusser deserve my utmost respect for their academic integrity, and personal and practical approach to issues both inside and outside the classroom situation. My dissertation director, Dr. James Hanigan, has been an inspiring mentor, an excellent teacher, and a caring friend. I will eternally remember your invaluable advice, critical insights, encouragement, and organizational skills. I am equally grateful to my readers Dr. Maureen O’Brien, Dr. David Kelly and Dr. Luke Mbefo, C.S.Sp. for your very critical and useful comments. I owe a special debt of gratitude to Cathy and Ed Moore for your time, selfless sacrifice, and very helpful comments as you edited this dissertation. This same gratitude goes to Gina and Rick Stobaugh for helping me with the technical aspects of typesetting viii this work and for making me part of your family at very challenging times of my studies in Pittsburgh. Thank you to Karen Wilson for helping with the formatting of such a long document. I extend my thank you to Rev. Joseph Feltz, pastor of St. Anthony’s Church, Monongahela, Pennsylvania and all the parishioners for your love and support during the four years of my residence in the parish. My deep thank you goes to Sr. Margaret Dowd, Rev. Rene Desmarais, and the entire Newman Center Community in Port Huron, Michigan where I have been working as a Campus Chaplain serving St. Clair County Community College for the last three years. Your friendly support, encouragement, and flexibility have made life worthwhile during the period of this research. This same gratitude is extended to my many good friends at St. Joseph Parish in Port Huron for your prayers and kind support. I extend a big thank you to Rev. Stanley Wyczawski and the parishioners of St. Mary Church in Port Huron for your special kindness and support. Thank you to my friends and colleagues studying in the United States, with whom I have shared at different times the advantages and challenges of being overseas. They include: Revs. Kenneth Agede, Joseph Mali, Ameh Ejeh, Louis YaYa, Thomas Akpen, Pius Ajiki, Hycinth Alia, Patrick Adekola, Joseph Nietlong, Gregory Ugah, Godffrey Bonnett, Andrew Dodo, Felix Kumai Kanyip, Francis Iber, Matthew Asemagema, Aniedi Okure, Vitalis Torwel, Michael Agula, and Dominic Jir. Thank you to the Center for Public Justice in Washington, D.C., for selecting me as a Civitas scholar in the summer of 2003. My attendance of the five-week leadership training program in Faith and Public Affairs was a unique experience and an excellent ix addition to my theological training. Thanks especially to Dr. James Skillen, president of the Center, and Dr. Carlson-Thiess, director of the Civitas program, and all their wonderful support staff. Thanks to all the participants of 2003 Civitas summer institute for their input on this work. Thanks to some of my friends who have supported this work in different roles that helped me to concentrate on this important task. They include: Msgr. Thomas O’Brien, Mrs. Odile and John Dwyer, and Mary Jo Lang who helped edit some of the chapters; Rev. Prof. Thomas Mason, O.S.A., Dr. Michael Warren, and Sr. Sharon Dei, SSND (RIP) who wrote my recommendations to Duquesne University. Others include, Revs. Samuel Tumba and Michael Dogo; and Arhona Egbikuadje, Ann Arabome, Pam and John Webber, Jo and Dennis Crimmins. Thanks to my immediate and extended families for your love, prayers, trust and support. You were able to gracefully bear the benefits and burdens of my being away from home for almost a decade. They include my parents Peter and Veronica Iber. My sisters Elizabeth and her husband Ambrose Jor and their daughter George-Agnes; Sabina, Domitilla and her husband Timothy Akpusu, Linda, Kasev, and Kumaden, my brothers Terfa and Aondover, my uncle Dr. Iorwuese Viashima and his family; Mr. Davies Iber; Mr. Bernard Iber and his family and Barrister Felix Iber and his family. Others include Erdoo, Sandra and Awashima Ibi, and Iorkyaa and Cyprian Imandeh. Finally, thank you for the moral and personal support received from the following people: Kenneth Agede, Joseph Mali, Louis YaYa, Francis Iber and Erdoo Ibi. You made x the difference in difficult times whether to continue with this project or not. I deeply cherish your friendship and support. May God reward you all a hundred fold. xi Table of

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A Study of the Principle of Subsidiarity in Catholic Social Thought: Implications for Social Justice and Civil Society in Nigeria

R CATHOLIC literature of the last 50 years is marked by a developing tendency to view the morality of sexual behavior and marriage in relation to personalist values. This is true not only of revisionist theologians, who criticize the older focus on procreative finality as excessively biologistic, but also of magisterial and theological statements defending past teachings as still true to human nature fully understood. This essay will explore the origins and significance of personalist thought in Catholic sexual ethics. It will assess how a common language, alluding to personal dignity, is used by traditionalists and revisionists to advance quite different understandings of sexuality. The more established viewpoint is that to maintain the physical integrity of sexual acts is to respect the embodied nature of persons as procreative. The critical counterargument is essentially that physical acts and their outcomes can conflict with and may be subordinated to the needs of persons as subjects of bodily existence and to their responsibilities to others. The practical repercussions of these theoretical differences are all too clear; the internecine battle over artificial contraception has been the ecclesial equivalent in our century of the "war to end all wars." Realizing that with this phrase Woodrow Wilson marked World War I as an event never to be repeated, one prays that challenges still arising on the Church's horizon—artificial reproduction, homosexuality, heterosexual expression outside marriage, canonical regulation of marriage and divorce, and most particularly the role of women in marriage, family, and church—will not become the functional equivalents of World War II. Greater understanding of a five-decade struggle to interpret human sexual relationships may enlighten present controversies and clarify productive future directions for sexual ethics in continuity with Catholic tradition. The significance of personalist thought, taking its lead in the 1930s pre-eminently from Herbert Doms, lies in its explicit turn to marital

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Catholic Sexual Ethics and the Dignity of the Person: A Double Message:

This essay suggests that a clearer understanding of violence and nonviolence as means to be used in the pursuit for justice will be achieved if we move the discussion of nonviolence to the domain of spirituality rather than ethics. A distinction is made between militant nonviolence and historic forms of pacifism and nonresistance, and it is argued that militant nonviolence only makes sense as a spirituality, rather than as an ethical demand. Finally it is argued that such a spirituality is essential for the pursuit of justice and some practical implications are drawn.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/D7B95BBD091407071279A81B44857F72/S0360966900021927a.pdf/div-class-title-militant-nonviolence-a-spirituality-for-the-pursuit-of-social-justice-div.pdf

Militant Nonviolence: A Spirituality for the Pursuit of Social Justice

Homosexuality and the Christian Way of Life . By Edward A. Malloy. Washington, DC: University Press of America, 1981. xv + 365 pages. $24.00 (paper $13.25).

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/50BBD509EFA1C781488C0D3DD2E533B0/S0360966900040342a.pdf/div-class-title-span-class-italic-living-in-sin-a-bishop-rethinks-human-sexuality-span-by-john-shelby-spong-san-francisco-harper-and-row-1988-256-pages-15-95-div.pdf

James P. Hanigan

Papers

Militant Nonviolence: A Spirituality for the Pursuit of Social Justice

Homosexuality and the Christian Way of Life . By Edward A. Malloy. Washington, DC: University Press of America, 1981. xv + 365 pages. $24.00 (paper $13.25).

Living in Sin?: A Bishop Rethinks Human Sexuality. By John Shelby Spong. San Francisco: Harper & Row, 1988. 256 pages. $15.95.

What Are They Saying about Virtue? By Crossin John W. O.S.F.S., New York: Paulist, 1985. v + 129 pages. $4.95 (paper).