Global Journal of Management and Business Research, A: Administration and Management, Volume 22 Issue 9

condition, there is no hope or possibility of change. 63 And because the homosexual cannot change, all aspects of society must change, including education, religion, and law, in favour of the homosexual. 64 Basically, the advocacy is to the effect that not only must homosexuality be accepted as socially legal for homosexuals, it must also be promoted as a normal lifestyle option and, if necessary, the church must be pressured to abandon its alleged moral discrimination against homosexuals seeking church membership. 65 b) Homosexuality is not a Sin Over the years some pro-gay advocates have maintained that homosexuals have no choice in the matter of their sexual predisposition towards persons of the same gender. The homosexual condition or orientation, it is argued, is an evidence of the brokenness and "fallenness" of our present world. 66 The condition may be classified with disease (such as alcoholism, or allergies), with handicap (such as congenital blindness), and eccentricity (such as left- handedness). It may even be evil (like sickness or death), but not necessarily sinful (like pride, blasphemy, or murder). 67 Because homosexuals did not choose to be born gay. So, one should not hold any person responsible for her or his sexual orientation any more than we hold a person responsible for skin colour (nature). 68 Being a homosexual is not sin, but lustful and inappropriate homosexual activity is sin and therefore, must be avoided. Since it is believed that homosexuals did not chose to be gay, but were born that way, God deserves the credit (or blame) for who or what they are. And since homosexuality is presumably not a sin, but a sinful condition, homosexuals need compassion and acceptance from the church, and other faith communities. 69 c) Homosexuals are normal and Healthy People Based on the assumption that homosexuality is inborn, i.e. of genetic origin, advocates argue that homosexuality should be accepted as a natural or normal human condition. 70 They opine that homosexuality is a normal variant of adult sexuality; gay men and lesbians possess the same potential and desire for sustained loving and lasting relationships as heterosexuals, including loving and parenting children. 71 The variation of this argument is that there are homosexuals in every species on the planet. It is a frequent, natural, and regular occurrence; it is both common and highly essential in the lives of a number of species. This covers everything from mammals to crabs and worms. 72 According to them, overwhelming evidence shows that homosexuality is a natural occurrence across nearly all species on the planet. This is not a choice, it is a fact of life. When the facts show us that people are who they are, we should allow them to live full lives as they are . 73 IV. O bjections to H omosexuality a) Homosexuality is against the natural Law Theory According to St. Thomas Aquinas, the natural law is "nothing else than the rational creature's participation in the eternal law" (1a-11ae. Q. 94). The eternal law is God's wisdom, inasmuch as it is the directive norm of all movement and action. When God willed to give existence to creatures, He willed to ordain and direct them to an end. 74 Aquinas argues that on the animal level of man's being, man shares certain biological and natural inclinations with other animals. These inclinations for Aquinas include inclinations towards sexual activities and the tendency to take tender care of offspring; because everything naturally loves itself, the result being that everything naturally keeps itself in being, and resists corruption as far as it can. 75 From these inclinations God gave man the injunction to multiply and fill the earth, thereby promoting procreation and tendering of offspring. This means that all other forms of sexual activity or the use of the sexual faculties which exclude the possibility of procreation are morally and naturally wrong, since they go against the natural law. Consequently, homosexuality is contrary to the inclination of nature, and morally wrong . 76 76 Global Journal of Management and Business Research Volume XXII Issue IX Version I Year 2022 ( ) A © 2022 Global Journals The Ethical Emotivism of A. J. Ayer and C. L. Stevenson: A Tendentious Explanatory Matrix for Human Homosexual Behaviour 63 James Giles (2008) “Sex Hormones and Sexual Desire,” Journal for the Theory of Social Behaviour 38 (1):45–47. 64 Carlo Leget & Gerth Olthuis (2007) “Compassion as a Basis for Ethics in Medical Education,” Journal of Medical Ethics 33 (10):617- 620. 65 Alexander Mckay (1997) “Accommodating Ideological Pluralism in Sexuality Education,” Journal of Moral Education 26 (3):285-287. 66 Drucilla Cornell (2007) “The Shadow of Heterosexuality,” Hypatia 22 (1):229-231. 67 Raja Halwani, Gary Jaeger, James S. Stramel, Richard Nunan, William S. Wilkerson & Timothy F. Murphy (2008) “What is Gay and Lesbian Philosophy?” Metaphilosophy 39 (4-5):433-435. 68 Larry A. Hickman (1999) “Making the Family Functional: The Case for Legalized Same-Sex Domestic Partnerships,” Philosophy of the Social Sciences 29 (2):231-233. 69 Cole Carlton (2004) “Sexual Reorientation Therapy: An Orthodox Perspective,” Christian Bioethics 10 (2-3):137-140. 70 Joan Cadden (2013) Nothing Natural Is Shameful: Sodomy and Science in Late Medieval Europe (Philadelphia: University of Pennsylvania Press), p. 98. 71 Joseph Tham (2014) “The Decline of Natural Law Reasoning,” The National Catholic Bioethics Quarterly 14 (2):245-246. 72 Timothy Hsiao (2015) “A Defense of the Perverted Faculty Argument against Homosexual Sex,” Heythrop Journal 56 (5):751-753. 73 Katinka J. P. Quintelier & Daniel M. T. Fessler (2012) “Varying Versions of Moral Relativism: The Philosophy and Psychology of Normative Relativism,” Biology and Philosophy 27 (1):95-97. 74 Anthony Daly (1992) “Aquinas on Disordered Pleasures and Conditions,” The Thomist 56: 583-584. 75 Judith Wagner DeCew (1990) “Moral Conflicts and Ethical Relativism,” Ethics 101 (1):27-29. 76 Chris Cuomo (2007) “Dignity and the Right to Be Lesbian or Gay,” Philosophical Studies 132 (1):75-77.