Ugandan Bishop Defends Pending Anti-Gay Law

In an interview with a U.S. religious publication, the Church of Uganda's assistant bishop of Kampala defended his country's proposed law that would inflict the death penalty on Ugandan gays who repeatedly share intimate contact with consensual adult partners and provide steep penalties for others, including heterosexuals who fail to report gay individuals or gay relationships to the authorities.

Media reports indicate that the government drew up the law after visits from anti-gay American religious conservatives. The argument from religious conservatives is that gays and lesbians can "convert" to heterosexuality--a claim that reputable mental health professionals view with skepticism, warning that so-called "conversion" or "reparative therapy" has the potential to harm, rather than help, those to whom it is subjected.

Though some American clergy have joined political and religious leaders from around the globe in condemning the measure as far too harsh, prominent evangelical pastor Rick Warren drew headlines when he refused to denounce the proposed law.

The Ugandan government is slated to make a final decision on the proposed legislation next month. Meantime, protests have taken place in America, Britain, and elsewhere, and political leaders have warned that Uganda may be endangering relations with other nations, including countries that provide financial assistance to the African nation.

In an interview with the magazine Christianity Today posted Dec. 17, the Rt. Rev. Dr. David Zac Niringiye suggested that foreigners had little place in Uganda's internal legislative debate, saying, "Ambassadors or religious leaders serve us best by not going public, by simply relating to their individual relationships. If they have none, they have no legitimacy to speak. They should just be silent."

However, when asked about media reports that indicate that it was the influence of American religious conservatives that spurred the Ugandan government to draw up such draconian legislation, Niringiye said, "On the one hand, I have no respect for such innuendos because they are suggesting that Christians in Uganda are puppets and so forth. Are there American influences in Uganda? Yes. There is no question that there is a strong homosexual lobby supported by Western groups. That is one of the reasons for the bill.

"We [also] have influences from the Muslim world," Niringiye said. "Let's not give too much credit to the West. This is a global environment. The influences are on either side."

But Niringiye played down the influences from abroad with respect to the bill, saying, "There is a genuine Ugandan call of distaste that seeks to say, 'Our culture is under assault.' There are Ugandans who say we need to stand against a moral tide that seeks to change our ethical, moral values. The decay in Western culture is reflected in its sexual ethics.

"For me, I would like to act here in our culture. We must deal with corruption in our culture as you do in Western culture. They are not the same magnitude, but they still reflect the decay in culture. For us in Uganda, we have to ask, 'How do we act in a way that protects our culture from the decay in sexual ethics that has happened in the West?' That is the challenge for Christian mission in our context. We have a serious responsibility to nurture younger generations. We have a lot of work in our churches to fight the media wars. Media is one huge influence in the cultural decay."

The bill's criminalization of homosexuality and its stipulation of death as a punishment for some gay "offenders" were consistent with other laws in Uganda, Niringiye said. "The law on rape in this country (and I am not stating a position, I'm stating a fact) has a maximum sentence of death, particularly if it is rape of a minor. Therefore, there is the idea that the law that is proposed needs to be [consistent] with other laws on the books."

Added Niringiye, "The background of the law is that there is increasing reporting of homosexual practice. There is definitely a sense that the international homosexual lobby is pushing for homosexual practice to be accepted as normal. Therefore, [they] use the idea of human rights for the protection of minorities. They say that these minorities have a right to this moral choice. It's important to realize that within the culture, homosexuality is not acceptable."

Niringiye pointed out that adultery is also illegal in Uganda, making the criminalization of sex between unmarried individuals of the same gender consistent with the law--although the law also denies gay and lesbian couples the right to formalize their relationship through marriage. However, Niringiye said that his own opinion was that no crime justified the death penalty. "The Church in Uganda has never given an official position on the death penalty," he noted. "My considered reading of Scripture and my considered understanding of today's culture is that the application of the Scripture, the application of the spirit of the Scripture in today's time would seem to disallow death as a legitimate penalty for any offense."

Niringiye has previously spoken out against the death penalty, addressing a congregation on Christmas, 2007, with an anecdote about how convicted killer and death row inmate John Katuramu--who had been a prime minister of a Ugandan province before being found guilty in the murder of Charles Kijjanangoma, a prince--had been transformed through religious faith while in prison. "Katuramu now has joy, peace, love and faith because he has been redeemed by Jesus Christ," Niringiye told the Christmas mass worshipers. "He told me that he may physically be living in Luzira [prison] but at heart, he is a free man."

Telling the congregation that there were "over 500 convicts on death row," Niringiye said, "Such people should be given a chance to live a new life."

In his interview with Christianity Today, Niringiye addressed the fact that the Bible appears to advocate death for various infractions. "We will not deny that the Scriptures seem to allow the death penalty," Niringiye said. "In the culture in which the Scriptures were written it seems that there was an allowance. I would say that in applying the same Scripture today, it seems that the culture is so different from then that we would say [we need] the application of the principle of grace. My view is that the death penalty is not a legitimate sentence for any offense, including murder and so on. But there is no Christian consensus on the legitimacy of the death penalty."

When asked about how Christians in Uganda viewed the bill, Niringiye indicated that the issues went beyond religious affiliation. "This is not just a Christian response" he said. "I can certainly say the objectives of the bill have the total support of most of Uganda, not just Christians, but also Muslims and Roman Catholics. It would not be right to talk about how Christians feel," Niringiye added. "They're all agreed on the objectives. There will be a difference of opinion on the details of the bill."

Niringiye went on to say, "The point I'm making is that Christians in the country, including other people in the culture, really support the objectives of the bill. When it comes to the issue of the death penalty, there is as much debate over the death penalty as there are different Christian persuasions. The discussion on the death penalty [in this bill] needs to be separated from [the question] 'Is the death penalty [ever] an acceptable sentence?' I am sure there are American Christians or others in the world who will say the death penalty is an acceptable sentence. There will be Christians in Uganda who will say the death penalty is an acceptable sentence. There will be Christians in Uganda who will say no, the death penalty is not an acceptable sentence for any offense."

The bishop went on to suggest that Americans had little basis for objecting to the law, saying that "Western society and culture has lost some of its moral foundations.

"In Western society, homosexuality is accepted as one of the ways of expressing human sexuality. It is very important that you understand the context," Niringiye went on to note. "I would debate Western societies which are putting judgments on our laws to first and foremost critique your own cultures. In my own view, Western society has lost its moral fiber.... For me, the greater issue for Western societies, Ugandan societies, and African societies is to ask the question about cultures. To what extent do cultures decay and cease to reflect the will of God? You must go beyond laws. Laws simply reflect where societies are at. For me, this is the debate. It is not right that Western societies should impose cultural norms and values upon us. The issue of acceptance of homosexuality has a lot to do with the loss of moral and ethical values."

As to input from Christians of any stripe from outside Uganda, Niringiye said, "[T]o be honest, to all-whether they are American Christians, whether they are liberals, whoever they are-I think you've got to trust the leadership in this country, both the Christians and our legislating processes. The international community is behaving like they can't trust Ugandans to come up with a law that is fair. 'No! No! That is not fair!' When the Western governments or Western churches or Christians speak loudly about the legitimacy or illegitimacy of this bill, you actually begin to fuel the idea that homosexuality is the product of Western culture.

"Western homosexual groups are seeking to make homosexuality an acceptable practice here," continued Niringiye. "In these attempts by churches or Christian leaders to speak in favor or against, they seem to indicate we don't know what we want for our own society. I would plead with governments and the Rick Warrens of this world, 'Don't make any public pronouncements about this bill. Allow Ugandan society to be able to pronounce itself on what Ugandans feel would be good.'

"None of the American evangelicals have ever spoken first about the fact that rape is punishable by death in this country," noted the bishop. "Suddenly, because of homosexuality, the issue has arisen. Why? The homosexual lobby is very, very active in making the homosexual issue a human rights issue. How long shall we keep speaking about human rights? When shall we speak about human wrongs?"

Although Niringiye seemed to appeal to higher ideals--holiness, justice--in defending his government's contemplation of the bill, he added, "I don't want us to confuse the church for the kingdom of God. The church is not always a manifestation of the kingdom of God. Sometimes the church is a sign of the kingdom of God. Other times, the church is a cultural sign, pointing away from the kingdom of God.

"It does not mean every time someone is speaking in the name of Christ, they may even invoke the name of Christ; it's not always the case," Niringiye continued. "For Christians, find ways you can encourage us, engage with us, in being witnesses to the kingdom of God in our culture. Is your culture in decay? Yes. Are there aspects of our culture that are in decay? Yes."