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The campaign for gay rights steadily gains ground. Just this past summer, a young Eagle Scout, recently emerged from the closet, filed a suit that bids fair to overturn Scouting's ban on homosexual members. The dismissal of a full colonel in the National Guard after she publicly acknowledged her lesbianism prompted wide protest. In the first round of his presidential candidacy, Ross Perot stumbled when he seemed to suggest homosexuality would disqualify one for service in his cabinet. Bill Clinton, on the other hand, won widespread acclaim by promising to end the prohibition against homosexuals in the military and to press the gay-rights agenda. Across the country, colleges and state and local governments which have not yet acted are pondering regulations that would prohibit discrimination on grounds of sexual orientation. Early in the fall, Cambridge, Massachusetts approved legislation extending “spousal rights” to partners of homosexual employees. There are a few pockets of resistance, stemming almost entirely from religious considerations. Some years ago, when he was England's chief rabbi, Sir Immanuel Jakobovits, writing in the London Times, insisted that “All the authentic sources of Judaism condemn homosexual relations as a heinous offense.” In mid-July of this year, the press reported a directive from the Vatican to U.S. bishops instructing them about the areas in which it is legitimate to discriminate against homosexuals. And in Oregon, Protestant evangelicals were behind the extremist move to proclaim homosexuality “abnormal, wrong, unnatural, and perverse” (in the words of Oregon's Ballot Measure 9, which was rightly defeated last month).1

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