Spiritual Friendship and Julie Rodgers

Julie RodgersJulie Rodgers blogged for Spiritual Friendship between August, 2013 and October, 2014. Prior to that, she had spent a decade with Exodus International, serving as a keynote speaker at the final Exodus Freedom Conference in 2013. Until this past Monday, she also served in the Chaplain’s Office at Wheaton College, counselling students who were struggling with sexual orientation or gender identity issues.

On Monday, Julie resigned from Wheaton and put up this blog post. The post was mostly a cri de cœur about the damage done by conservative Christians who bind heavy burdens on LGBT people—particularly youth—without doing much to help. But she also wrote, “Though I’ve been slow to admit it to myself, I’ve quietly supported same-sex relationships for a while now.”

Although I spoke with Julie briefly as recently as a week before she put up this post, I had received no indication at all that her views were shifting, and did not learn of it until a friend drew my attention to her post Monday afternoon.

Julie is right that conservative Christians have done a bad job of showing Christ’s love to LGBT people.

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What Does “Disinterested Friendship” Mean?

Popes Francis and Benedict

The Catechism of the Catholic Church uses the term “disinterested” in five different places. The most relevant instance for most readers of this blog is:

2359 Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.

The first definition for “disinterested” at Dictionary.com is “unbiased by personal interest or advantage; not influenced by selfish motives,” which would mean that a “disinterested friendship” is a friendship that is not biased by personal interest or advantage, nor influenced by selfish motives. In the context of 2359, the most obvious selfish motive in view would be lust, though any selfish motive will poison friendship. This unbiased and unselfish friendship seems like the sort of love most of us would want from our friends.

However, the second definition for “disinterested” is “not interested; indifferent.” A usage note points out that

Disinterested and uninterested share a confused and confusing history. Disinterested was originally used to mean “not interested, indifferent”; uninterested in its earliest use meant “impartial.” By various developmental twists, disinterested is now used in both senses. Uninterested is used mainly in the sense “not interested, indifferent.” It is occasionally used to mean “not having a personal or property interest.”

And, this confusion infects many people’s understanding of the term “disinterested friendship” in 2359. To many, “disinterested friendship” suggests a friend who is “not interested, indifferent.” Comparison with other usages of the same word in the Catechism, however, demonstrates that this cannot be the sense the authors of the Catechism had in mind.

2649 Prayer of praise is entirely disinterested and rises to God, lauds him, and gives him glory for his own sake, quite beyond what he has done, but simply because HE IS.

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Awe and Wonder: A Preliminary Comment on Laudato Si’

Pope Francis

Laudato Si is shaping up to be the most controversial papal encyclical since Humanae Vitae. On the surface, the dissent from these two encyclicals seems very different: the rebellion against Humanae Vitae came from the political “left,” while the present rebellion comes from the “right.” If, however, we dig beneath the shallow political categories, we find that the two rebellions are “ultimately due to the same evil: the notion that there are no indisputable truths to guide our lives, and hence human freedom is limitless” (LS, 6).

The “left” has focused more on sexual freedom, and the “right” on economic freedom. The fundamental question for both, however, is: can we discover a rational order in nature, put there by God, an order to which we are called to conform our lives? Or do we see in nature—including our own human nature—only raw materials to be exploited for ends that we choose for ourselves?

In Romans 1 and 2, the Apostle Paul makes clear that even without direct revelation, it is possible to learn of the Creator through Creation itself, and to discover His law written in our hearts. But most of us do not really want to discover these truths; instead, we want to serve our own desires.

How, then, can we begin to recover the harmony of Creator and creation described in Genesis 1 and 2?

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Joseph Ratzinger and Rowan Williams: Contraception and Same-Sex Marriage

Last week, I linked to a post by Abigail Rine at First Things, which argued that Evangelicals tended to trivialize the importance of procreation in their theology of marriage, and that by doing so, they made it more difficult to articulate a coherent objection to same-sex marriage. This post follows up and expands on that discussion.

The Ratzinger Report

In 1985, Cardinal Ratzinger (now the Pope Emeritus) gave a book-length interview to the Italian journalist Vittorio Messori (published as The Ratzinger Report). The interview was wide-ranging, covering most of the challenges facing the Church. Naturally, Messori asked Ratzinger to talk about the challenges facing the Church’s sexual ethic.

In 1989, Rowan Williams, a prominent Anglican theologian who would later become Archbishop of Canterbury, gave a lecture to the Lesbian and Gay Christian Movement that was later published as “The Body’s Grace,” arguing for the legitimacy of gay and lesbian relationships.

Ratzinger and Williams are among the best theologians of their generation, and each went on to lead his respective communion. As is to be expected, they hold differing views on contraception: Williams follows Anglican teaching in believing married couples can use contraceptives, while Ratzinger defends the Catholic teaching that they cannot.

What is interesting, however, is the similarity of their views about how the logic of contraception shapes our theological response to homosexuality: both believe that if you accept the legitimacy of contraception in marriage, it is difficult to argue against same-sex sexual intimacy.

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First Things – What Is Marriage to Evangelical Millennials?

Wedding RingsIn a recent post at First Things, Abigail Rine, an assistant professor of English at George Fox University, writes about her experience trying to teach “What is Marriage” [pdf]. Her Evangelical students not only didn’t like the conclusion, but had difficulty even understanding the authors’ argument. Yet Rine does not place the blame primarily on them, but on their pastors and parents:

While I listened to my students lambast the article, it struck me that, on one level, they were right: marriage isn’t in danger of being redefined; the redefinition began decades ago, in the wake of the sexual revolution. Once the link between sexuality and procreation was severed in our cultural imagination, marriage morphed into an exclusive romantic bond that has only an arbitrary relationship to reproduction. It is this redefinition, arguably, that has given rise to the same-sex marriage movement, rather than the other way around, and as the broader culture has shifted on this issue, so have many young evangelicals.

From time to time, my friend Justin Lee—founder of the Gay Christian Network—and I give joint presentations about how Christians can disagree charitably and civilly about homosexuality. Justin and I both grew up Southern Baptist, and we have a lot in common. We also disagree, and have disagreed for nearly two decades now, about whether same-sex sexual activity is ever compatible with God’s will.

Sometimes, someone who has seen our presentation will ask me why I think Justin “changed his theology” to support gay marriage, while I stuck with conservative theology. This is a fairly natural question, and since Justin and I have been friends for so long, I would be as likely to have insight into that as anyone.

However, I think the question actually rests on a substantial misunderstanding. I did not hold onto the theology of marriage I learned in Southern Baptist Churches growing up. If I had, I would support same-sex marriage. When I listen to Justin’s presentations, what I hear in his arguments for same-sex marriage is simply the logical outworking of the theology of marriage we both grew up with.

Justin has to explain away a few verses that deal with homosexuality. But his efforts to explain away do not surprise me. I grew up among pastors who didn’t even bother to explain away the New Testament teaching on divorce as they cheerfully blessed second, third, and even fourth marriages (and yes, I had the misfortune of attending Rev. Ken Hutcherson’s church for a time). However, the connection between marriage and procreation—which is the most important basis for distinguishing between same-sex and opposite-sex marriages—was rejected if not mocked by Evangelicals who regarded the Catholic teaching on contraception entirely backward.

In the most obvious sense, Justin is more faithful to his Evangelical upbringing than I am. I hold a traditional view on same-sex marriage because I rejected the theology of marriage I grew up with, and came to embrace the theology of marriage that used to be defended by Protestants and is still (at least officially) defended by the Catholic Church. That theology has, however, largely disappeared from the daily practice of American Christians, Catholic or Protestant.

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Sherif Girgis: Called to Greatness

Sherif GirgisLast week, I was invited to join Sherif Girgis (coauthor of What Is Marriage?: Man and Woman: A Defense) to speak about marriage at the University of Notre Dame. This week, Ethika Politika has posted a pair of short essays on how American Catholics should move forward in their witness to the truths of marriage and family.

I’m working on a post that expands on my essay. In the meantime, I think Spiritual Friendship readers will find Sherif’s thoughts on vocation helpful.

Why are we losing the culture wars on family? One simple reason is that for years, young people have been told that our (natural-law, Judeo-Christian) vision of marriage is cruel.

That charge has been internalized. Many LGBT people my age don’t call us cruel for political advantage, or out of trained melodrama; they really believe it. Their belief doesn’t make our message cruel, but it makes their experience one of real pain. And pastorally, that’s what counts.

One thing we can do for these brothers and sisters of ours is to remind them of what they can do for us—of what we need them to do. For while fear of loneliness may give many LGBT youth pause about our ethic (a topic for another essay), I suspect a second common fear is of ennui or despair: the dread of being Christians “consigned” to singleness, with nothing positivedemanded of them, by the Church or the wider culture.

That is, behind the LGBT cry for dignity may be the sense that social standing comes from being needed by the community, which comes from having publicly recognized responsibilities—which nowadays only marriage seems to offer.

Read the whole essay at Ethika Politika.

“Shouting Answers While Running Away”

MattAndersonMatt Anderson is an old friend of mine. We’ve been discussing, arguing (and sometimes joking) about questions around faith, sexuality, and friendship for many years now. He recently tweeted out this quote from his recent book, The End of Our Exploring: A Book about Questioning and the Confidence of Faith:

The fundamentalist Christian stance has sometimes taken shape as an overreaction against a skeptical climate. In the face of intellectual and other challenges, the fundamentalist impulse is to preserve faith at any and all costs. Fundamentalism takes the form of a worry that on some level reason or science will undermine Christianity—which seems to mean ignoring them altogether. In such an environment, “faith” takes the form of holding on to a particular stance as a certainty, such that the possibility of questioning is immediately foreclosed. Such an impulse is often tied to particular views of Scripture or Genesis, but it shouldn’t be. As we have seen play out in culture, the most permissive approaches to Scripture’s teaching about sex sometimes lead to a rigid fundamentalism that endorses a liberal creed. The paradox is that while the fundamentalist’s faith is frequently loud and comes off as very certain, it lacks the prudential confidence to wisely, but truly, face up to the questions that confront it. It is driven by a vague sense of threats that it does not know how to respond to effectively and so ends up being reduced to shouting its answers while running away.

If that whets your appetite, you might be interested in seeing how he tries to address some of the questions Christians face today around same-sex marriage in “The Limits of Dialogue: Q Ideas, Gay Marriage, and Chuck Colson.”

Corvino v. Anderson

This morning, the New York Times published a conversation between John Corvino and me, in which we address the question, “Can People With Dementia Have a Sex Life?” Predictably, controversy ensued. The dispute began when Dr. Corvino linked to the dialogue on Twitter:

With the violent rhetoric that readers of the New York Times have come to expect from conservative Christian thinkers, Matthew Lee Anderson responded:

Things went downhill from there:

The simple answer is: it’s complicated.

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Day of Silence

Spiritual Friendship does not have a lot in common with the Gay, Lesbian & Straight Education Network (GLSEN). On most questions related to sexuality, we hold positions very different from theirs. It is unlikely that they would endorse our approach, and we do not endorse theirs. But we do share a concern with the way sexual minority youth are treated. Two years ago, Jeremy Erickson wrote a post about the Day of Silence, which also linked to this 2010 Day of Silence post from Disputed Mutability, who is a friend of this blog. Jeremy also recommended Bill Henson’s Lead Them Home and Shawn Harrison’s six:11 Ministries  as organizations that address anti-gay bullying in a way that is faithful to a traditional Christian sexual ethic.

Some Christians have raised the concern that anti-bullying efforts like the Day of Silence can be used to silence Christians. I believe that the most effective way to address that problem is to make it clear that traditional Christian convictions about sexual ethics are no barrier to acknowledging and trying to fix the bullying that LGBT youth experience. I think that all bullying is important and needs to be addressed. But in order to do that effectively, it’s not enough to just say “bullying is bad.” We need to understand different types of bullying and make sure that our anti-bullying policies are adequate to address all of the problems that need to be addressed. And that means understanding and specifically addressing the concerns of sexual minority youth.

I am not involved with either primary or secondary education. I am not, therefore, in the best position to make policy recommendations, or even to understand fully what the actual situation on the ground is today. I imagine it is quite different from what it was when I was in high school, but I believe that, in at least some parts of the country, the environment is still quite hostile for LGBT youth.

Dante0097And in one respect, at least, I know that the problem is much worse now than it was in the early 1990s. When I was in high school, I remember homosexuality being mentioned only a half dozen times or so at church. Today, the discussion is inescapable. And as difficult as some of the things I experienced in my teens were, I never had to read a Crisis Magazine comment thread. Internet comments sometimes bring out the very worst in human nature, and if I had read some of those comment threads as a teen, I think it is quite possible I would have been permanently alienated from Christian faith. Jesus said, “Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea” (Matthew 18:5-6). Many of the comments about homosexuality at Crisis and other Christian publications are a very public expression of the deadly sin of wrath. This calls for a serious examination of conscience and a repentance that is as public as the original sin. Only public humility and repentance can begin to undo the damage to Christian witness done by this kind of public self-righteousness. In this regard, it’s worth remembering that Jesus was not crucified by a conspiracy of sexual sinners: it was the self-righteous religious pundits of His day who plotted to have Him murdered. 

In this post, I want to talk a bit about my own experience, in order to highlight some of the ways that it is difficult to be sexually different in adolescence—especially in a culture like ours, which makes sexuality so central to identity, and is divided by such sharp conflicts over sexual ethics.

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C. S. Lewis on Friendship at First Sight

I have visiting nieces and nephews at the moment, which means I’ve been reading more children’s literature recently. As I was reading, I was struck by this passage in C. S. Lewis’s The Voyage of the Dawn Treader:

All morning on the following day they sailed in fairly shallow water and the bottom was weedy. Just before midday Lucy saw a large shoal of fishes grazing on the weed. They were all eating steadily and all moving in the same direction. “Just like a flock of sheep,” thought Lucy. Suddenly she saw a little Sea Girl of about her own age in the middle of them—a quiet, lonely-looking girl with a sort of crook in her hand. Lucy felt sure that this girl must be a shepherdess—or perhaps a fish-herdess—and that the shoal was really a flock at pasture. Both the fishes and the girl were quite close to the surface. And just as the girl, gliding in the shallow water, and Lucy, leaning over the bulwark, came opposite to one another, the girl looked up and stared straight into Lucy’s face. Neither could speak to the other and in a moment the Sea Girl dropped astern. But Lucy will never forget her face. It did not look frightened or angry like those of the other Sea People. Lucy had liked that girl and she felt certain the girl had liked her. In that one moment they had somehow become friends. There does not seem to be much chance of their meeting again in that world or any other. But if ever they do they will rush together with their hands held out.

Lewis GreevesWe often speak of love at first sight, and, since Freud, are invited to think of it primarily in terms of sexual attraction. But I suspect that the phenomenon of being suddenly drawn to someone—but drawn to them as a potential friend, not as a potential lover—is much more common than we usually think. In Surprised by Joy: The Shape of My Early Life, Lewis himself related an experience like this from his own boyhood:

Many chapters ago I mentioned a boy who lived near us and who had tried, quite unsuccessfully, to make friends with my brother and myself. His name was Arthur and he was my brother’s exact contemporary; he and I had been at Campbell together though we never met. I think it was shortly before the beginning of my last term at Wyvern that I received a message saying that Arthur was in bed, convalescent, and would welcome a visit. I can’t remember what led me to accept this invitation, but for some reason I did.

I found Arthur sitting up in bed. On the table beside him lay a copy of Myths of the Norsemen.

“Do you like that?” said I.

“Do you like that?”said he.

Next moment the book was in our hands, our heads were bent close together, we were pointing, quoting, talking—soon almost shouting—discovering in a torrent of questions that we liked not only the same thing, but the same parts of it and in the same way; that both knew the stab of Joy and that, for both, the arrow was shot from the North. Many thousands of people have had the experience of finding the first friend, and it is none the less a wonder; as great a wonder (pace the novelists) as first love, or even a greater. I had been so far from thinking such a friend possible that I had never even longed for one; no more than I longed to be King of England. If I had found that Arthur had independently built up an exact replica of the Boxonian world I should not really have been much more surprised. Nothing, I suspect, is more astonishing in any man’s life than the discovery that there do exist people very, very like himself.

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