LIFE OF KING DAVID

Many remember David as the fair-haired shepherd boy who defeated a giant named Goliath. Others recall David as the wise Jewish ruler who brought the tribes of Israel together as a united nation. The ancient texts also present David as a powerful warrior, cunning diplomat, and talented musician. However, with all these tremendous accolades, the foundation of David’s fame and faith can be traced to a period of severe trial and doubting in his life. Indeed, David was a true philosopher.  Early in his journey, David was chosen to succeed Saul as the king of Judah. Although Saul was initially impressed by David’s skills as a soldier, politician, and musician, Saul became wary of his successor, so he put out a contract on David’s life. David was forced to live on the run, often spending weeks hiding in the network of caves surrounding the Dead Sea.  It is here that David really began asking the tough questions of life. Alone in the dark or on the run through enemy territory, David opened-up and honestly shared his thoughts, struggles, and fears. David was frustrated with God’s plan for his life, and he wrote about it in his prayer journals. Although Saul stopped at nothing to kill David, David never followed through on his opportunities to kill Saul. David’s years alone with God forged his exemplary character and unflinching faith. Through loneliness and struggle, David learned to be fully dependant on God. When Saul finally died in an unrelated battle, David returned to Judah and claimed his position as king over Judah in 1009 BC. Seven years later, the northern tribes of Israel accepted him as king and he became ruler of a united Jewish nation until his death in 969 BC. David wasn’t a perfect leader or a perfect man, but his years alone with God, humbled and crumbled in the dark, developed the soul of a legendary philosopher-king, and forged a legacy that endures to this day. Life of King David – His Theme “When I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was sapped as in the heat of summer. “Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the LORD’ -- and you forgave the guilt of my sin. “Therefore let everyone who is godly pray to you while you may be found; surely when the mighty waters rise, they will not reach him. You are my hiding place; you will protect me from trouble and surround me with songs of deliverance” (Psalm 32:3-7). Have you noticed one of the major themes running through David’s writings? He paints a picture of utter trial and turmoil in his life, yet maintains an internal compass that always points to “true north.” Whereas most of us look for happiness based on external circumstances in our lives, David has discovered a deeper joy grounded in his inner self. Most of us strive for happiness that’s external and temporary. David teaches us to drive towards a place of deeper well-being, where we develop trust and hope in God that extends beyond our external realities. Life of King David – His Conclusion Yes, deep stuff! David has learned that happiness and joy are different things. Happiness is that fleeting state of emotion that’s dependant ondoing. Today’s marketers know this! However, joy is a long-term process of the mind that’s dependant on being. For David, it’s the seasons of trial and suffering -- chaos and confusion -- that ultimately develop deeper and more profound joy. The key is to know God as your internal compass. Posted in Wanatumaini Group By   Assah Andrew Mwambene Po box 9000 Dar es Salaam Mobile +255782-553737 +255756887880

Pope Francis encouraged Catholics to ask if the Eucharist is a 

“moment of true communion with the Lord".

Speaking yesterday to a congregation of about 20,000 people, on the Feast of Corpus Christi outside the Basilica of St John Lateran, Pope Francis encouraged Catholics to ask if the Eucharist is a “moment of true communion with the Lord, but also with my many brothers and sisters who share at this same altar?” and if when “adoring Christ truly present in the Eucharist, do I allow myself to be transformed by him?”

Following Mass, Pope Francis led a candlelight Corpus Christi Procession on foot through the streets of Rome, from the Basilica of St John Lateran to the Basilica of St. Mary Major, just over a mile away.

The monstrance with the Blessed Sacrament was carried on the lorry that Blessed John Paul II began using in 1994 when he could no longer walk the full mile. Pope Benedict XVI participated in the procession each year,riding in the truck, kneeling before the Eucharist.

During his homily Pope Francis said: “Jesus speaks in the silence of the mystery of the Eucharist and reminds us each time that following him means going out of ourselves and making our lives not something we ‘possess,’ but a gift to him and to others.”

Focusing his homily on the Gospel of Luke’s account of the multiplication of the loaves and fishes, the Pope said gathering around Jesus, listening to his word and being nourished by him transforms the multitude of anonymous individuals into a community of faith where people share who they are and what they have.

Pope Francis said: “The Eucharist is the sacrament of the communion that takes us out of our individualism so that together we live our discipleship, our faith in him.”

The pope said he is “always struck” by the disciples asking Jesus to send the crowd away to find food and lodging and Jesus telling him, “give them some food yourselves.”

Pope Francis said: “In the face of the crowd’s needs, this is the disciples’ solution: Everyone takes care of himself; dismiss the crowd. Many times we Christians have that same temptation; we don’t take on the needs of others,but dismiss them with a compassionate ‘May God help you’ or a not-so-compassionate ‘Good luck.’”

Jesus’ solution, though, was to ask God’s blessing on the little food available, then to have the disciples share it with crowd, he said. He continued: “It is a moment of profound communion: the crowd quenched by the word of the Lord is now nourished by his bread of life, and all had their fill.”

What Jesus encouraged the disciples to do was an act of “solidarity,” he said, which is nothing other than “placing at God’s disposal what little we have, our humble abilities, because only in sharing and in giving will our lives be fruitful.”

In the Eucharist, the Pope said, Catholics experience the “solidarity of God,” a solidarity that can never be exhausted and should never stop causing awe.

Pope Francis said: “Once again this evening, Jesus gives himself to us in the Eucharist, shares our journey and, in fact, makes himself the food that sustains our lives, even when the road gets rough and obstacles slow our steps.”

At the same time, he said, in receiving the Eucharist faithfully “the Lord leads us to follow his path that of service, sharing and giving; and that little that we have, the little that we are, if shared, becomes a treasure because the power of God, who is love, descends to our poverty and transforms it.”

MATOKEO KIDATO CHA SITA 2013

SHULE ZA DAYOSISI YA IRINGA

 LINK YA KUFUNGULIA http://www.necta.go.tz/matokeo_html_2013/ACSEE_2013/alevel.htm

POMERINI SECONDARY

http://www.necta.go.tz/matokeo_html_2013/ACSEE_2013/s0652.htm

MALECELA SECONDARY

http://www.necta.go.tz/matokeo_html_2013/ACSEE_2013/s0716.htm

MTERA SECONDARY 

http://www.necta.go.tz/matokeo_html_2013/ACSEE_2013/s1202.htm

IMAGE SECONDARY 

http://www.necta.go.tz/matokeo_html_2013/ACSEE_2013/s1770.htm

MATOKEO  KIDATO CHA NNE 2012

SHULE ZA DAYOSISI YA IRINGA

Link ya kufungulia http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/olevel.htm

Pomerini Secondary 

http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s0652.htm

Malecela Secondary

http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s0716.htm

Image  Secondary

http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s1770.htm

          Bomalang'ombe Secondary

           http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s1762.htm  

           Mtera Secondary

            http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s1202.htm

            Lutangilo Secondary

            http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s1763.htm

            Ipalamwa  Secondary

             http://www.necta.go.tz/matokeo_html_2013/CSEE_2012/s1764.htm

                Pope Francis Will Make First Trip to Assisi

Pope Francis will visit the birthplace of his namesake, St. Francis of Assisi, on the saint’s feast day, Oct. 4.

The Vatican confirmed the trip May 23.

Archbishop Domenico Sorrentino of Assisi said he was thrilled about the visit and that it was “a great sign” of the pope’s benevolence and consideration.

“It could be no other way,” he said, than a trip to Assisi “for someone who took the name of Francis.”

He told Vatican Radio that Pope Francis has never been to the small city in central Italy and that the pope “intends to have a very comprehensive visit that lets him walk in the footsteps of St. Francis, along his spiritual path, the path of his conversion.”

Just a few days after his March 13 election, Pope Francis told Italian pilgrims during his Sunday Angelus address that choosing St. Francis as his papal name “reinforces my spiritual tie with this land, where — as you know — my family origins lie.” St. Francis is the patron saint of Italy, and the pope’s maternal and paternal grandparents were born in Italy and later emigrated to Argentina.

Pope Francis has said that he chose his name because St. Francis of Assisi was so devoted to the poor, a virtue he wanted to be reminded of throughout his papacy.

LIST OF CHRISTIAN DENOMINATIONAL POSITIONS ON HOMOSEXUALITY

This is a list of Christian denominational positions on homosexuality. The issue of homosexuality and Christianity is a subject of on-going theological debate within and between Christian denominations and this list seeks to summarise the various official positions. Within denominations, many members may hold somewhat differing views on and even differing definitions of homosexuality. The list is in alphabetical order and includes denominations self-identified as Christian, which may not be so recognized by the other denominations.

LUTHERANISM 

The Evangelical Lutheran Church in America, the largest Lutheran church body in the United States, as of 21 August 2009, voted 559 to 451 in favor of allowing non-celibate gays to become ordained ministers. During the national meeting in 2005, delegates voted against a measure that would have allowed non-celibate gay ordination and the blessing of same-sex unions by 503 against to 490 in favor. ELCA Lutheran policy states that LGBT individuals are welcome and encouraged to become members and participate in the life of the congregation. The ELCA does not yet have a rite for blessing same-sex unions, but another motion passed at the 2009 Assembly directed its leaders to develop one. ELCA congregations that specifically embrace LGBT persons are called Reconciling in Christ congregations. The group Lutherans Concerned supports the inclusion of LGBT members in Lutheran churches in the ELCA and ELCIC. All other Lutheran churches in the United States oppose ordination and marriage of homosexuals. Church bodies such as the Lutheran Congregations in Mission for Christ and the North American Lutheran Church have experienced growth as a result of congregations who disagree with the ELCA's position on homosexuality.

The Lutheran Church - Missouri Synod (LC-MS), the second largest Lutheran church in the United States at 2.4 million members, does not ordain homosexuals. The LCMS Synodical PresidentGerald Kieschnick was present to register the objections of the LC-MS to the ordination of homosexuals at the ELCA Churchwide Assembly in 2009, despite refusing to participate in Lutheran ecumenical associations.

The Wisconsin Evangelical Lutheran Synod (WELS), the third largest Lutheran church in the United States at 395,947 members, does not ordain homosexuals.

In 2006, Lionel Ketola became the first person in a same-sex marriage to be appointed vicar (intern) of an Evangelical Lutheran Church in Canada congregation. This occurred at  Newmarket, Ontario. Later that year, the Eastern Synod of the ELCIC voted to allow a "local option" for blessing same-sex unions. The national church, which had previously rejected such a proposal, proceeded to assert that it alone had the authority to make such a decision. The National Church Council agreed in a September ruling, but promised to bring forward another motion authorizing the local option for approval at the 2007 National Convention.

Most Lutheran state churches in Germany, Lutheranism's country of origin, are also liberal, viewing homosexuality as moral and allow gay and lesbian clergy. But the Lutheran churches in Germany are also divided on the issue of blessing same-sex unions. In general, very few churches in the more rural parishes (Baden, Saxonia, Hesse-Waldeck) are in favor of blessing same-sex unions while the urban churches do allow them (Hanover, Rhineland, Westfalia, Brunswick, Oldenburg, Berlin-Brandenburg, Bremen, Northelbia...). Nevertheless, all the state churches agree that gay and lesbian individuals are welcome as members, and that any kind of persecution is unacceptable.

The Evangelical Lutheran Churches in Scandinavia, also members of the Lutheran World Federation, are also liberal in their position on homosexuality and view homosexuality as moral. In Sweden (Church of Sweden) the Lutheran church allowed 2006 blessings of same-sex unions and in 2009 same-sex marriage and permit gay clergy. A notable bishop is the KG Hammar, former Archbishop of Uppsala and primate of the Church of Sweden, has been very vocal in supporting gay and lesbian Lutherans. In 2009 Eva Brunne, an open lesbian women, was elect as bishop in Stockholm, Church of Sweden. The Church of Norway is divided, with 6 of 11 bishops accepting homosexual practice as moral, even though the church officially rejects it.

The Evangelical Lutheran Church of Finland is divided on issue, but many of its most well known bishops have expressed their acceptance for homosexuality. Also some theologians related to church have supported gay-marriages. As of October 2010, the Church of Finland allows, but does not oblige its priests to pray for same-sex couples.

The smaller and more conservative denominations of the International Lutheran Council and Confessional Evangelical Lutheran Conference do not sanction same-sex partnerships among the clergy or laity.

ANGLICANISM 

The Anglican Communion has been divided over the issue of homosexuality in several ways. The Church of England, the mother church of the Communion, currently maintains (according to the statement Issues in Human Sexuality) that same-sex partnerships are acceptable for laypersons but gay clergy are expected to be abstinent. The Lambeth Conference of 1998 called homosexuality "incompatible with Scripture" but this remains a purely advisory guideline as there are no communion-wide legislative bodies in the Anglican Church. On the other hand, in 2003 the Episcopal Church, which is the American body (province) of the Anglican Communion, approved Gene Robinson to the bishopric of the diocese of New Hampshire. Bishop Gene Robinson is the first openly gay (non-celibate) clergy to be ordained to the episcopate.

The Anglican Church of New Zealand has decided to allow non-celibate homosexuals to become clergy.

Owing to the changing views regarding sexual morality of the Episcopal Church USA, in 2009 the Anglican Church in North America (ACNA) was formed as a conservative alternative to the Episcopal Church. They are primarily made up of people that have left the Episcopal Church.

BAPTISTS 

The Southern Baptist Convention, the largest of the Baptist denominations and the largest Protestant group in the U.S., considers same-gender sexual behavior to be sinful, stating clearly that its members "affirm God's plan for marriage and sexual intimacy – one man, and one woman, for life. Homosexuality is not a 'valid alternative lifestyle.' The Bible condemns it as sin. It is not, however, an unforgivable sin. The same redemption available to all sinners is available to homosexuals. They, too, may become new creations in Christ."

The American Baptist Churches USA (ABCUSA) officially regards homosexual conduct "as incompatible with Biblical teaching"; however, there are a number of Baptist churches in the ABCUSA and the Cooperative Baptist Fellowship that have more inclusive views. The Association of Welcoming and Affirming Baptists, a group of some 50 churches and organizations, is committed to the "full inclusion" of gay and lesbian persons in their churches.

The historically African-American denominations of the National Baptist Convention have issued no public statements on homosexuality; however, the National Baptist Convention, USA, Inc. does not allow its clergy to officiate at ceremonies for same-sex unions.

ADVENTISM 

The Seventh-day Adventist Church is opposed to same-gender sexual practices and relationships on the grounds that "sexual intimacy belongs only within the marital relationship of a man and a woman." It believes the Bible consistently affirms the pattern of heterosexual monogamy, and all sexual relations outside the scope of spousal intimacy are contrary to God's original plan.

CANADIAN AND AMERICAN REFORMED CHURCHES 

The Canadian and American Reformed Churches cite Biblical sources from Leviticus 20:13, which reads: "If a man lies with a man as one lies with a woman, both of them have done what is detestable."

A homosexual member of one of these churches will be placed under censure or excommunicated and can only be received again into the communion of saints and be admitted to the Lord's Supper in these Reformed traditions after he/she has declared repentance from his/her homosexuality, which the churches teach is a sin. After repentance, the person is declared forgiven by the church.

CHRISTIAN REFORMED CHURCH IN EUROPE 

Many reformed churches in Europe do not view monogamous same sex relationships as sinful or immoral. These include all German Lutheran, reformed and united churches in EKD, all Swiss reformed churches in Swiss Reformed Church, the Protestant Church in the Netherlands, the United Protestant Church in Belgium, the Danish National Church, the Church of Sweden, the Church of Iceland, the Church of Norway, the France Reformed Church and the Waldensian Evangelical Church in Italy. The degree of acceptance varies from country to country, and even from community to community.

CHRISTIAN REFORMED CHURCH IN NORTH AMERICA

The Christian Reformed Church in North America has maintained the stance since the 1970s that homosexuality is the direct result of a "broken," sinful world, but that the Church should offer a compassionate community for Christian homosexuals. "Homosexualism" (explicit homosexual behavior) is considered disobedience to God's will revealed in Scripture. Celibate and repentant gays and lesbians should not be denied any right granted to heterosexuals. They have the right to maintain office and be an active member in a congregation, as their gifts can still be used to glorify God. The Church must provide support for homosexuals to find "healing and wholeness" in their "broken sexuality".

Although the First Christian Reformed Church of Toronto voted to allow gays and lesbians in committed partnerships as elders and deacons, this decision was later rescinded in the face of pressure from Classis Toronto (regional gathering of churches).

CHURCHES OF CHRIST 

Except for the Bible, there is no universal belief, creed, or confession of faith among the various independent Churches of Christ. Congregations of the Church of Christ, each individually led by local elders or pastors, set policy for their own individual congregations. Members believe they become a part of the Church of Christ when they are added by God as believing, confessing, repentant persons immersed in water (Baptism) for the forgiveness of sins. A confession of faith precedes baptism but does not include a declaration or denunciation of homosexuality. Most persons within the international fellowship of autonomous congregations would likely believe that homosexual activity is incompatible with living a faithful Christian life. Positions taken by Churches of Christ, through various church related publications and from church affiliated colleges and Universities, are almost unanimous in their opposition to homosexuality in any form. No congregations that condone homosexuality are known to exist; however, views on the issues of homosexuality and same-sex marriage among individual members range widely from very conservative to progressive. In 2007, an organization called Soul force openly questioned and criticized the seemingly prevailing views of the majority against homosexuality and same-sex marriage. Marriage is not believed to be a sacrament of the church, and members are not required to be married "in the church", though the practice is common.

Many Churches of Christ are beginning to address this issue with an open and compassionate approach. Several universities associated with the fellowship have held forums and conferences to address the issue and to open up discussion on the approach Christians should take toward homosexuality.

Openly gay and lesbian persons will find it difficult to find a congregation willing to include them in church life if they are unrepentant of what the church considers an ungodly lifestyle. Even openly gay baptized believers who are celibate, though unwilling to change their beliefs concerning homosexuality, may find it difficult to be accepted. The "disfellowshipping" of gay and lesbian persons from congregations is not unheard of. However, many urban and even small-town congregations are actively opening dialog with and seeking to minister to the gay population in their locales.

Transgendered and Inter-sex issues have not been widely discussed or addressed.

EASTERN ORTHODOXY 

The Orthodox Church holds the opinion that sexuality, as we understand it, is part of the fallen world only. In Orthodox theology both monasticism and marriage are paths to Salvation (sotiriain Greek; literally meaning, "becoming whole"). Celibacy is the ideal path, exemplified in monasticism, while marriage is blessed under the context of true love ("Man must love his wife as Jesus loved his Church": this phrase is part of the Orthodox Marriage Ritual). This context can be interpreted by the non-Orthodox as not being exclusive of homosexuality; whereas it is seen as exclusive of homosexuality by the vast majority of the Orthodox. Traditionally, the church has adopted a non-legalistic view of sin , in which homosexuality is a sin. Although some members of the church may have assumed an active role in encouraging negative social stereotypes against gay individuals who do not repent, they misrepresent the stance of the Orthodox Church, which does not promote judgment of people but judgment of actions. However, several prominent members of the clergy have made statements condemning homosexuality.

All jurisdictions, such as the Orthodox Church in America, have taken the approach of welcoming people with "homosexual feelings and emotions," while encouraging them to work towards "overcoming its harmful effects in their lives," while not allowing the sacraments to people who seek to justify homosexual activity.

LGBT activism within Orthodox churches has been much less widespread than in Catholicism and many Protestant denominations. In 1980 the group Axios was founded in Los Angeles to advocate for sexual minorities in the Orthodox church, and has since started several other chapters in the United States, Canada, and Australia.

JEHOVAH'S WITNESSES 

Jehovah's Witnesses consider same-sex sexual activity to be sinful, but recognize that some people may be prone to homosexuality, including members of their congregation. Members are required to abstain from any homosexual behavior, which is listed as a serious sin. While distancing themselves from homosexual activity, they are taught not to hate homosexuals. Their literature has stated that Christians shall not make homosexuals the target of ill will, ridicule, or harassment, and that all fellow humans should be treated in a respectful and dignified manner. They believe that God intended marriage to be a permanent and an intimate bond between a man and a woman, and, regarding same-sex marriage, they have stated that it "cannot give homosexuality a cloak of respectability". They nevertheless want to stay away from debates over the legal issue, as the same article says: "Even when the laws of the land are in conflict with their Bible-trained conscience, Jehovah’s Witnesses do not engage in protests or any form of political campaigns in order to change such laws."

LATTER DAY SAINT 

The Church of Jesus Christ of Latter-day Saints 

The Church of Jesus Christ of Latter-day Saints makes clear that same-gender attraction is not sinful and no one should be blamed for it, but claims that a few people have been able to change their sexual orientation. However, it considers homoerotic thoughts, feelings and behaviors to be a problem that everyone can and should overcome. Homosexual activity is considered a serious sin on par or greater than other sexual activity outside of a legal, heterosexual marriage. They have encouraged their members to reach out to homosexuals with love and understanding, which has sparked criticism and protests from more conservative churches. In 2007, they produced God Love His Children, a pamphlet whose stated purpose is to help LGB members.

COMMUNITY OF CHRIST 

The Community of Christ officially decided to extend the sacrament of marriage to same-sex couples where gay marriage is legal, to provide covenant commitment ceremonies where it is not legal, and to allow the ordination of people in same-sex relationships to the priesthood. However, this is only in the United States, Canada, and Australia. The church does have a presence in countries where homosexuality is punishable by law, even death, so for the protection of the members in those nations, full inclusion of LGBT individuals is limited to the countries where this is not the case. Individual viewpoints do vary, and some congregations may be more welcoming than others, but the church has taken a stand for equality. The First Presidency and the Council of Twelve will need to approve policy revisions recommended by the USA National Conference.

MENNONITE CHURCHES 

The Mennonite Church is split into various denominations. The largest Mennonite denomination in North America is the Mennonite Church USA. The Mennonite Church USA has many "Welcoming Congregations" which are churches who are welcoming and inclusive of LGBTQ people in all levels of church life. The name "Welcoming Congregation" is a designation of the Brethren Mennonite Council for LGBTQ interests (BMC) an organization started jointly between the Brethren and Mennonite churches in the early 1970s. The mission of BMC is to cultivate an inclusive church and society and to care for the Mennonite and Brethren lesbian, gay, bisexual, transgender, and allied community. One campaign specifically relating to the Mennonite Church USA is the PinkMenno campaign. The PinkMenno Campaign supports the inclusion of LGBTQ individuals in marriage, in ordination, and in the loving community of Christian fellowship within the Mennonite Church. Pink Menno envisions the day when it becomes irrelevant because the church is fully living out Christ’s radical love toward all people, especially toward those in the margins. Pink Menno has actively been encouraging open dialog and conversation at the Mennonite Church USA conventions for a number of years. Neither the BMC or Pink Menno as organizations are recognized by the Mennonite Church USA.

The Brethren Mennonite Council on LGBT interests is an organizations that works among all Mennonite and Brethren denominations although other Mennonite denominations have not shown interest in having dialog on this issue.

METHODISM 

METHODIST CHURCH OF GREAT BRITAIN 

The Methodist Church of Great Britain has not taken a definitive stance on homosexuality, although affirms the traditional belief that individuals should remain chaste outside marriage. In 2006, the Church also prohibited the blessing of same sex unions on or off church property.

THE UNITED METHODIST CHURCH 

One source of considerable controversy within the United Methodist Church is its official positions on homosexuality. Since 1972, the Book of Discipline has declared "homosexual practice" to be "incompatible with Christian teaching." Following the 1972 incompatibility clause other restrictions have been added at subsequent General Conferences. Currently the Book of Discipline prohibits the ordination of "practicing, self-avowed homosexuals," forbids clergy from blessing or presiding over same-sex unions, forbids the use of UMC facilities for same-sex union ceremonies and prohibits the use of Church funds for "gay caucuses" or other groups that "promote the acceptance of homosexuality." An additional prohibition toward the full participation of gay, lesbian, bisexual and transgender persons will be debated at the 2008 General Conference in Fort Worth. Following the 2005 decision of the Judicial Council to uphold a pastor's right to deny membership to a man solely based on his sexual orientation (despite the silence of the Book of Discipline on the matter) the denomination expects a host of petitions surrounding the eligibility of gay, lesbian, bisexual, and transgender persons for membership.

Despite this language, members of the Church are not of one mind on this issue. Preceding the incompatibility clause the Book of Discipline clearly states that "homosexual persons, no less than heterosexual persons are individuals of sacred worth." Some believe that this "sacred worth" clause stands in contradiction to the following statement regarding the incompatibility of homosexual practice with Christian teaching. The Book of Discipline affirms that all persons, both heterosexual and homosexual, are included in the ministry of the church and can receive the gift of God's grace. While the Book of Discipline supports the civil rights of homosexual persons and rejects the abuse of homosexuals by families and churches, it also calls for laws defining marriage as a union between one man and one woman. Failed efforts have been made to pass resolutions to "fully include gay. lesbian, bisexual and transgender persons in the life of the Church" at General Conferences since the introduction of the incompatibility clause in 1972; delegates from annual conferences in the Northeast and on the West Coast typically vote to do so, but are outnumbered by those from Southeast.

Some of these issues have come before the Judicial Council. On 31 October 2005, the Council undertook two controversial measures on this topic. First, the Council upheld the revocation of Irene Elizabeth Stroud's clergy status for disclosing she is openly lesbian. The council also rendered a decision allowing a Virginia pastor to deny church membership to a gay man. The latter decision was especially controversial, since it appeared to UMC LGBT proponents to contradict both the Constitution and membership policies of the United Methodist Church which stipulate that membership shall be open to all persons "without regard to race, color, national origin, status or economic condition." The Judicial Council had previously found that the word "status" applies to gay, lesbian, bisexual and transgender persons. Decision 1032 created vigorous debate on the level of autonomy individual pastors and congregations have in interpreting and applying Church doctrine.

METROPOLITAN COMMUNITY CHURCH 

The Metropolitan Community Church is an international fellowship of Christian congregations. It is considered by many to be a full mainline denomination or communion. There are currently 300 congregations in 22 countries, and the Fellowship has a specific outreach to lesbian, gay, bisexual and transgender communities. Acceptance of homosexuality is an important part of its theology.

The Metropolitan Community Church was instrumental in the first legal challenges to the heterosexual legal definition of marriage in Ontario . Two couples used an old legal procedure called reading the banns to marry without a licence. When same-sex marriage was legalized in Ontario, their marriages were recognized.

MORAVIAN CHURCH 

The Moravian Church declared in 1974 that gays and lesbians were full members of the Christian community. In 2002, the Northern Provincial Synod placed a moratorium for the time being on further decisions about homosexuality. Currently, the questions of marriage and ordination are unresolved.

NEW APOSTOLIC CHURCH 

The New Apostolic Church maintains that it is solely for God to determine whether, and to what extent, a person acquires guilt before God through the practice of his or her homosexuality. In this regard, the Church expressly states that sexual orientation has no relevance in pastoral care.

OLD CATHOLIC CHURCH 

The Old Catholic Churches in Germany, Switzerland, Austria and the Netherlands view homosexuality as moral, permit gay and lesbian priests, and bless gay couples. These should not be confused with the Roman Catholic Church, nor should one confuse the positions of the Old Roman Catholics (traditional Old Catholics) with those of traditionalist Roman Catholic groups who hold the identical position of the Roman Catholic Church.

PENTECOSTALISM 

Most churches that are within the Pentecostal Movement view homosexual behavior as a sin. The second largest Pentecostal Church in the USA, the Assemblies of God, makes its view clear on homosexuality in a position paper stating: "It should be noted at the outset that there is absolutely no affirmation of homosexual behavior found anywhere in Scripture. Rather, the consistent sexual ideal is chastity for those outside a monogamous heterosexual marriage and fidelity for those inside such a marriage. There is also abundant evidence that homosexual behavior, along with illicit heterosexual behavior, is immoral and comes under the judgment of God" .

Whereas the inerrant, inspired Word of God emphatically declares, in Romans chapter I, homosexuality to be vile, unclean, unnatural, unseemly, and an abomination in the sight of God, and Whereas the United Pentecostal Church International is a fundamental Bible-believing organism entrusted with a divine destiny to provide spiritual direction to a wayward world, Let us therefore resolve that the United Pentecostal Church International go on public record as absolutely opposed to homosexuality and condemn it as a moral decadence and sin.

The Church of God (Cleveland, Tennessee) similarly condemns homosexuality. These churches therefore oppose same-sex unions, gay pastors, and would tend to forbid congregants who persist in homosexual practices. Politically, there are likely to support politicians with the same viewpoints. Assemblies of God churches insist that those who engage in homosexual activity should cease such behavior, as with any sin.

There are, however, a growing number of LGBT affirming Pentecostal churches, both denominations and independent churches. These include the Affirming Pentecostal Church International, the Covenant Network, the Global Alliance of Affirming Apostolic Pentecostals (GAAAP), and the Fellowship of Reconciling Pentecostals International (RPI). Those Pentecostal churches that are gay affirming base their position on research done into scripture in the original languages, where they believe they find no condemnation of homosexuality.

PRESBYTERIANISM 

The Presbyterian Church (USA), the largest U.S. Presbyterian body, has approved the ordination of non-celibate gays. On July 8, 2010, by a vote of 373 to 323, the General Assembly voted to propose to the presbyteries a constitutional amendment to remove the restriction against the ordination of partnered homosexuals. This action required ratification by a majority of the 173 presbyteries within 12 months for the proposed amendment to take effect. On May 10, 2011, a majority of the presbyteries voted to approve the constitutional change. It took effect on July 10, 2011.

Nevertheless, the Church remains divided over the issue of homosexuality. Although gay and lesbian persons are welcome to become members of the church, denominational policy prohibited non-celibate same-sex relations (as well as non-celibate heterosexual relations outside of marriage) for those serving as ministers or as elders on key church boards until 2010. After rancorous debate, that policy was upheld in a vote of presbyteries in 2002, but overruled in 2010. The denomination's constitution defines marriage as "a covenant through which a man and a woman are called to live out together before God their lives of discipleship" The denomination commissioned a study on the "peace, unity, and purity" of the church which found that homosexuality was not, in and of itself, a stumbling block to ordination. The report also suggested that Presbyteries and local governing bodies be the place where case-by-case decisions be made on the "readiness" of homosexual candidates for ministry. In 2008 the General Assembly sent to the presbyteries a vote to remove the wording from the constitution of the denomination that is seen as barring homosexuals from ordination .The 2008 General Assembly also removed all precedent-setting cases and "authoritative interpretations" concerning homosexuality since 1978 which were seen by full-inclusion advocates as being stumbling blocks to ordination of homosexual individuals. The Church does bless same-sex unions, but does not officially permit same-sex marriages, and does not explicitly support the consummation of these unions.

Other, smaller American Presbyterian bodies, such as the Presbyterian Church in America, the Evangelical Presbyterian Church,the Associate Reformed Presbyterian Church, and the Orthodox Presbyterian Church condemn same-sex sexual behavior as incompatible with Biblical morality, but believe gays and lesbians can repent and abandon the "lifestyle."

In New Zealand the Presbyterian Church of Aotearoa  New Zealand has debated homosexuality for many years. In 1985 its General Assembly declared "Homosexual acts are sinful." The most recent decision of the Assembly in 2004 declared "this church may not accept... anyone involved in a sexual relationship outside of faithful marriage between a man and a woman," but added the lemma, "In relation to homosexuality... this ruling shall not prejudice anyone, who as at the date of this meeting, has been accepted for training, licensed, ordained, or inducted."

Many Presbyterians in New Zealand are active in the Association for Reconciling Christians and Congregations, an ecumenical group that supports the full inclusion and participation of all people in the Church, including gay and lesbian persons.

In America, More Light Presbyterians, a coalition of gay-inclusive congregations, was founded in 1980. Today the organization has 113 member churches, while many more informally endorse its mission to more fully welcome people of all sexualities into the life of the church.

QUAKERISM.

Quakers in many countries, such as Australia, Canada, New Zealand and the United Kingdom, are supportive of gay, lesbian, bisexual and transgendered people, seeing this as necessary aspect of the Equality Testimony and part of historical Quaker activism against injustice and oppression. Quakers in these countries have become active in the fight for equality of marriage for same-sex couples, and perform same-sex commitment or marriage ceremonies as part of Quaker business.

In the United States of America, the Religious Society of Friends (Quakers) is deeply divided on the issue. The more conservative Friends United Meeting and Friends Evangelical Church considers homosexuality sinful; but other Friends, such as those in the Friends General Conference, strongly support equal ecclesiastical rights for gay and lesbian persons. Hartford, Connecticut Quakers as far back as 1986 issued a statement recognizing both same-sex and heterosexual celebrations of marriage, and in 1988 the Beacon Hill Quaker Meeting in Massachusetts also issued a statement in support of recognizing same-sex marriage ceremonies. In 2009, several Quaker meetings including the Twin Cities Friends Meeting (St. Paul and Minneapolis) announced they would stop signing certificates for opposite-sex marriages until same-sex marriages were fully legalised. Those who call themselves "Conservative Friends" do not necessarily conform to the Friends United Meeting, the Friends Evangelical Church or the Friends General Conference, and so have mixed theological stances on homosexuality.

ROMAN CATHOLIC CHURCH.

The Roman Catholic Church considers human sexual behavior that it sees as properly expressed to be sacred, almost sacramental in nature. Sexual acts other than "unprotected" vaginal intercourse within a heterosexual marriage are considered sinful because in the Church's understanding, sexual acts, by their nature, are meant to be both unitive and procreative (mirroring God's inner Trinitarian life). The Church also understands the complementarily of the sexes to be part of God's plan. Same-gender sexual acts are incompatible with this framework:

"Homosexual acts are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved."

These teachings are, of course, not limited to the issue of homosexuality, but is also the general background for the Catholic prohibitions against, for example, fornication, contraception,pornography, consummated anal sex, consummated oral sex, masturbation, and all other forms of non-coital sex. However, according to its own understanding the Church comprises all those who are baptised, and traditionally it has been common to speak of the magesterium of the theologians and the sensus fidelium (the deep intuitive sense of the faithful as to what constitutes authentic catholic teaching and practice) alongside the magesterium of the episcopate. It should be noted that the Independent Catholic Churches (not to be confused with the Roman Catholic Church) hold a variety of views on this issue some openly embrace LGBT members and ordain openly gay clergy, while others do not.

SOCIAL JUSTICE 

To be sure, the Church has clearly stated that homosexual desires or attractions themselves are not necessarily sinful. They are said to be "disordered" in the sense that they tempt one to do something that is sinful (the homosexual act), but temptations beyond one's control are not considered sinful in and of themselves. For this reason, while the Church does oppose same-gender sexual acts, it also officially urges respect and love for those who do experience same-sex attractions and isn't opposed to the homosexual orientation, thus the Catholic Church is also opposed to persecutions and violence against the LGBT community:

"The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition."

The Church considers the call to chastity universal to all persons according to their state in life. For those who do experience gay sexual attractions, the Catholic Church offers the following counsel:

"Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection."

HOMOSEXUALITY AND PRIESTHOOD.

The Roman Catholic Church forbids the ordination of men who have "deeply rooted homosexual tendencies," as it is expressed in a 2005 document, called Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders. Men with transitory same-sex tendencies could be eligible for ordination after three years of having moved on from this stage of their life. The use of the term 'homosexual tendencies' is unique to this document and has given rise to debate as to what was intended, with most Bishops and Religious Orders understanding the document in a Thomistic framework in which tendency implies the desire and intent to bring an act to completion . Accordingly the dominant position take in response to this document is to interpret it as referring to gay men who cannot or do not intend to remain celibate, and the vast majority of dioceses and orders continue to accept gay candidates who are willing to embrace the discipline of celibacy and show the requisite psychosexual maturity (this is, of course, required of heterosexual candidates also). Furthermore, the fact that the document is a letter from a dicastery places it at a lesser level of teaching authority and accordingly it should not be understood as representing a definitive and fully binding expression of the Church's mind on this issue.

SWEDENBORGIANISM 

The largest Swedenborgian denomination in North America, the General Church of the New Jerusalem, does not ordain gay and lesbian ministers, but the oldest denomination, the Swedenborgian Church of North America, does. Ministers in Swedenborgian Church of North America may determine individually whether or not they will marry same-sex couples. Ministers of the General Church of the New Jerusalem are not permitted to marry or bless any same-sex couples. The Lord's New Church Which Is Nova Hierosolyma has no official doctrine on the debate of homosexuality. Personal opinions vary, but respecting others and not condemning anyone is an important facet of the Lord's New Church: "Human freedom is necessary if men are to be led in freedom according to reason by the Lord into the life in the Lord which is freedom itself." So the Church values the "expression of the thoughts and feelings of all in the Church provided they are not in opposition to the Essentials and the Principles of Doctrine of the Church".

UNITED CHURCH OF CANADA 

The United Church of Canada, the largest Protestant denomination in Canada, affirms that gay and lesbian persons are welcome in the church and the ministry. The resolution "A) That all persons, regardless of their sexual orientation, who profess Jesus Christ and obedience to Him, are welcome to be or become full member of the Church. B) All members of the Church are eligible to be considered for the Ordered Ministry." was passed in 1988. This was not done, however, without intense debate over what was termed "the issue"; some congregations chose to leave the church rather than support the resolution.

The church campaigned starting in 1977 to have the federal government add sexual orientation to federal non-discrimination laws, which was accomplished in 1996. The church has also engaged in activism in favour of the legalization of same-sex marriage in Canada, and on July 20, 2005, Canada became the fourth country in the world and the first country in the Americas and the first country outside Europe to legalize same-sex marriage nationwide with the enactment of the Civil Marriage Act.

UNITED CHURCH OF CHRIST 

The polity of the United Church of Christ (UCC) (considered to be in the tradition of Congregationalists) is such that the views of one setting of the church cannot be unwillingly 'forced' on the Local Church, whether between congregations or between the upper levels of the church and individual congregations. Thus, views on many controversial matters can and do vary among congregations. David Roozen, director of the Hartford Institute for Religion Research who has studied the United Church of Christ, said surveys show the national church's pronouncements are often more liberal than the views in the pews but that its governing structure is set up to allow such disagreements.

The United Church of Christ General Synod in 1985 passed a resolution entitled "Calling on United Church of Christ Congregations to Declare Themselves Open and Affirming" saying that "the Fifteenth General Synod of the United Church of Christ encourages a policy of non-discrimination in employment, volunteer service and membership policies with regard to sexual orientation; encourages associations, Conferences and all related organizations to adopt a similar policy; and encourages the congregations of the United Church of Christ to adopt a non-discrimination policy and a Covenant of Openness and Affirmation of persons of lesbian, gay and bisexual orientation within the community of faith". General Synod XIV in 2003 officially added transgender persons to this declaration of full inclusion in the life and leadership of the Church.

In July 2005, the 25th General Synod encouraged congregations to affirm "equal marriage rights for all", and to consider "wedding policies that do not discriminate based on the gender of the couple." The resolution also encouraged congregations to support legislation permitting civil same-sex marriage rights. By the nature of United Church of Christ polity, General Synod resolutions officially speak "to, but not for" the other settings of the denomination (local congregations, associations, conferences, and the national offices). This Synod also expressed respect for those bodies within the church that disagree and called for all members "to engage in serious, respectful, and prayerful discussion of the covenantal relationship of marriage and equal marriage rights for couples regardless of gender."

Some associations permit ordination of non-celibate gay clergy and some clergy and congregations are willing to perform or allow same-sex marriages or union services. Approximately 10% of UCC congregations have adopted an official "open and affirming" statement welcoming gay and lesbian persons in all aspects of church life. A few congregations explicitly oppose the General Synod Equal Marriage Rights resolution – an independent movement called "Faithful and Welcoming Churches(FWC)" that partly defines faithful as "Faithful... to the preservation of the family, and to the practice and proclamation of human sexuality as God's gift for marriage between a man and a woman. Many congregations have no official stance; these congregations' de factostances vary widely in their degree of welcome toward gay and lesbian persons.

The United Church of Christ Coalition for Lesbian, Gay, Bisexual, and Transgender Concerns is one of the officially recognized "Historically Underrepresented Groups" in the United Church of Christ, and as such has a dedicated seat on the United Church of Christ Executive Council and a number of other boards. The Biblical Witness Fellowship, a notable conservative renewal organization within the UCC, formed in the 1970s in response to general synods opinions on the sexuality issue and has argued that there "has been a deliberate and forceful attempt within the mainline church to overthrow Biblical revelation about what it means to be human particularly in the Biblical revelation of a humanity reflective of God and sexually created for marriage and family."

UNITING CHURCH IN AUSTRALIA 

The Uniting Church in Australia allows for the membership and ordination of gay and lesbian people. On 17 July 2003 it clarified its 1982 position when the national Assembly meeting stated that people had interpreted the scriptures with integrity in coming to the view that a partnered gay or lesbian person in a committed same sex relationship could be ordained as a minister. It also stated that people who had come to the opposite view had also interpreted the scriptures with integrity. When Presbyteries (regional councils) select candidates for ministry they may use either of these positions, however they cannot formally adopt either position as policy, but must take each person on a case by case basis. By explicitly stating the two positions, this decision fleshes out a 1982 Assembly Standing Committee decision which did not ban people with a homosexual orientation from membership. After emotional debate, the 1997 Assembly did not reach a decision, and the 2000 Assembly decided not to discuss homosexuality.

UNITED REFORMED CHURCH 

The United Reformed Church of Great Britain has committed itself to continue to explore differences of view among its members, in the light of the Church’s understanding of scripture and under the guidance of the Holy Spirit. A detailed report was submitted to the 2007 General Assembly.

UNITY SCHOOL OF CHRISTIANITY 

Unity believes that all people are created with sacred worth. Therefore, Unity recognizes the importance of serving all people within the Unity family in spiritually and emotionally caring ways. Unity strives for its ministries, publications, and programs to reach out to all who seek Unity support and spiritual growth. Unity’s ministries and outreaches strive to be free of discrimination on the basis of race, color, gender, age, creed, religion, national origin, ethnicity, physical disability, or sexual orientation. Unity’s sincere desire is to ensure that all Unity organizations are nondiscriminatory and support diversity.