Homosexual Law Changes (Press, 22 April 1985)

The correspondence published on 22 April 1985 in response to the ongoing debate surrounding homosexual law reform reflects a spectrum of opinion. Elizabeth Lee-Johnson, writing from Whangarei, argues against the conviction that homosexual acts should be legislated, stressing the importance of personal privacy concerning sexual activity among consenting adults. She condemns the criminalisation of homosexuality, stating that it forces individuals into secrecy and guilt, which is both cruel and unwise. Russell James, the Minister of the Opawa Methodist Church, expresses a contrasting viewpoint, announcing that his church has unanimously resolved to dissociate from the National Council of Churches and the Methodist Church's support for homosexual law reform. This decision, he insists, articulates the genuine concerns of his congregation. Kerry McGill suggests that the focus of those opposing the Homosexual Law Reform Bill might be better directed towards combating real crimes, such as rape, rather than targeting the rights of homosexuals, who merely seek to live their lives without degradation. He urges that societal concerns should focus on issues that cause significant harm rather than spreading unfounded fears. Marnie Barrell raises a critical view of Christian opposition to homosexual law reform, claiming that while pastors claim to oppose homosexuality out of love, their public demonstrations often come off as filled with hostility and scorn. She calls for practical support and love for the individuals affected by such opposition. In another letter, Varian J. Wilson expresses personal views regarding homosexual law reform, siding with criticisms of the public stance against it, which he believes to be driven by a minority who incite unnecessary controversy. He warns that a small group’s loud actions could endanger the broader community and provide a negative influence on young people. Gregory Smith voices his support for Neville Rush, a Christchurch pastor opposed to the reform, asserting that the Church has failed in its moral duty and accusing it of undermining community standards. He calls for individuals to rely on personal conscience regarding the morality of homosexuality. Finally, Noreen Queree employs a controversial analogy where she compares homosexuality to theft, suggesting that social acceptance could lead to normalising behaviours deemed unacceptable, thus questioning the implications of decriminalising homosexuality. The letters illustrate a divided public opinion on the issue of homosexual law reform in New Zealand during this period, revealing deep-seated beliefs about morality, personal freedoms, and societal norms.

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