Another perspective on this thread, is that the homophobic attitudes of some is a mirror image of the rigid unthinking of some elders. They are incapable of independent thought (Yes, I know independent thinkers usually get kicked out of that organisation - been there, experienced that).
Even the Orthodox churches can demonstrate more crerative thinking than some posters here. Among the revered orthodox Christian figures of the past is a certain Theodore of Sykeon. Here's an extract from an essay I wrote on women in Byzantium, that deals with Theodore's family background. A certain poster here, seemingly would have this man's mother expelled from the church, and the boy shunned.
At a somewhat higher social level one woman, who seems to have been able to find space for independent action, was the mother of Theodore of Sykeon. Hegoumenos (Abbot) George, a near contemporary, wrote Theodore’s biography as a typical Byzantine hagiography, but provided an invaluable insight into the lives of ordinary Byzantine people, that may give reliable insights into the life of this family, as George does not bother to disguise the sex-for-sale activities of the women who owned this small inn. [1] Theodore was raised in this family of three women. His mother, Mary, her sister, Despoinia, and their mother Elpidia, all of them lived and worked together in the inn which was located on a busy highway running through a village named Sykeon. Their work included servicing their customer’s sexual needs, and one particular customer at the inn, a ‘well-known’ man named Cosmas, took a fancy to Mary and slept with her. A pregnancy resulted, accompanied, George explains, by divine signs and divinations indicating that the child would be a special one in the service of God. The resulting child is became the Christian Saint, Theodore.
We see in this text a mother’s hopes for her son, hoping that he may be able to gain entry into the Imperial administration. That goal meant that over the previous six years, Mary had been able to save enough money to buy the required special golden belt and expensive clothing to enable the lad to look the part. Divine intervention is described as intervening to stop that goal, and setting an alternative goal for the youngster in Christian service. But for Mary to afford a golden belt and special clothing, meant that the inn that provided the three women’s income must have prospered in the previous six years. Unmarried though they may have been, these women were industriousness and surely fitted the description of ‘excellent women’ in the view of King Lemuel. With this new goal of divine service for her son, Mary now set out to pay for an education for her son. [2]
Without a male head for their family, the women demonstrated that they could thrive, creating a space to achieve their own goals, and leaving the religious aspects to one side, we see a family of strong women, building their own prosperity, even if some of the income was from unconventional sources, from a moralistic viewpoint. Males may have had the final authority in Byzantine society, but these women were able to carve out their own space in which to live a moderately prosperous life, pursuing their own goals. [3]
It’s also interesting that in the highly religious Byzantine society when many of their contemporaries were seeking a life of sexual abstinence, these women were able to lead sexually active lives.
[1] Baynes, N.H., Ed. Three Byzantine Saints: Contemporary Biographies of St. Daniel the Stylite, St. Theodore of Sykeon and St. John the Almsgiver, trans. Elizabeth Dawes. Medieval Sourcebook, Fordham University Website: http://www.fordham.edu/halsall/basis/theodore-sykeon.asp . Last accessed 27-10-2013.
[2] Ibid, section 6
[3] Cameron,A., The Byzantines, Wiley-Blackwell, 2010, p.121
Moral self-righteousness is not an attractive quality.