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Some definitions Used by the Core Group
A point, which very quickly became apparent to the Core Group and is also noted in several of the Working Group reports (See A5.1, C1.2, C4.2, D2.5), is the importance of a common use of terms. The Core Group therefore offers the following definitions of its own understandings of key phrases.
The words 'homosexual' and 'heterosexual' refer to mutual sexual attraction between persons of the same sex and the opposite sex respectively. These words were originally adjectives; now they are very often used also as nouns, a usage which the Core Group regrets, since it may imply that this is the most important fact about a person's identity. The word 'gay' was chosen by homosexual persons to describe themselves in the 1960s, as a positive adjective in place of the earlier use of 'queer'. Originally 'gay' was applied to both men and women; more recently it has been applied to men, and the older term 'lesbian' (based on descriptions in the poetry of Sappho from Lesbos in ancient Greece) is used exclusively for homosexual women. The term 'bisexual' refers to someone who is sexually attracted to persons of both sexes.
'Sexuality' was originally defined narrowly as a general description of sexual behaviour (and this narrow sense is used in many Anglican documents, particularly the statement and resolutions of the 1998 Lambeth Conference). However, today it is usually used more broadly to describe the whole way of reacting to the world as a male or female. As such it reflects attitudes which are as much conditioned by society and culture as by biology, if not more so. This latter sense is the one in which it has been used in the discussions within the United Reformed Church since 1993.
A 'sexual relationship' refers to intimate sexual contact between two people involving either penetrative sexual intercourse or mutual genital stimulation. From such a point of view the term 'active sexual relationship' is tautologous, since sexual relationships have been defined as 'active'; but this is also the sense in which the word 'practice' is used with 'homosexual' or 'heterosexual' as an adjective. It should be noted that the words 'active' and 'passive' are also often used to denote respectively the partner who takes the initiative in intercourse and the one who responds.
A distinction is often made between 'sexual orientation' and 'sexual practice'. In this case 'orientation' refers to inclinations and attitudes without the expression of these inclinations and attitudes in sexual activity. 'Sexual practice' refers to sexual intimacy, as described above. Some have argued that this distinction is artificial: in the view of the Core Group and several other Churches to whom we have talked, this distinction is vital. This would be particularly so if we were considering the position of bisexual persons, since in our view, if a bisexual orientation were to lead to simultaneous homosexual and heterosexual relationships, this would necessarily involve being unfaithful to one or more partners. 'Abstinence' refers to the deliberate refraining from particular acts or activities. 'Celibacy' refers to a vocation to live a single life in which one's sexuality is fulfilled in other ways than by sexual activity or relationships.
Core Group Report
Members:
1. PROLOGUE
1.1 The Core Group began the work of drafting this report in the season of Epiphany, January 1999.
1.2 With the Magi, we were drawn in wonder and adoration to Jesus, the Light of the World. We prayed for his presence to bring light to our path as we journeyed together along the particular road to which we had been set. We sought to bring the gifts of our work to give him honour.
1.3 We gathered conscious of people from across the church surrounding us with their thoughts and prayers. As we reflected together, so we grew in awareness of the commitment to the Lord throughout the church and the mutual concern to share his light throughout the world.
1.4 We recognised that within this commitment to
mission which is at the heart of the church's life, people hold a very wide range of views
on a variety of issues. In their response to the Gospel and in their obedience to the one
Lord, some would call us to a renewed sense of faithfulness to a traditional understanding
of the biblical witness, while others would seek to challenge us to new understanding and
inclusivity in the light of contemporary knowledge. 1.5 Within
the one church, we acknowledge the variety of gifts and callings that are held and want to
affirm the importance of holding these together, that the one Lord may be served. 1.6 We look for a spirituality that sustains us in our diversity, praying that, as the one Lord draws us to himself, so we may be drawn closer to one another in ways that take us beyond our differences.
1.7As we approach the turn of the Millennium, so we look back over 2000 years of joy and turmoil that have accompanied Christian obedience. As we look forward to the coming Millennium, so we place our trust again in the one God, Father, Son and Holy Spirit, who ever calls us to faithfulness and new obedience.
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