As I was sitting at home on Monday night, I had every intention of watching some playoff hockey and then heading to bed. But a quick glance at my Twitter feed during a commercial break reminded me the ERLC Leadership Summit was happening, and that the panel on homosexuality was about to start. Intrigued, I decided to tune in. I kept my Twitter feed up to see what type of response this panel might receive from the broader internet community.
How can I describe what it was like to listen to the panel? As someone who comes from a conservative church background and counts many Southern Baptists as friends, I was both sympathetic and hopeful for the ERLC’s panel discussion. As someone who is deeply invested in LGBT issues and has seen the church fail routinely in this area, I was also nervous. They were, after all, in a sense talking about me. Continue reading
I got the chance to spend some quality time with Matthew Vines earlier this year at a conference, and it was clear through both our interactions and his writing that Matthew is a sincere man who engages this conversation with grace. Matthew takes Scripture seriously, and he argues for affirmation of same-sex marriage because he truly believes that is the redemptive vision of Scripture and the most loving posture the church can have toward gay people. I want to say from the outset of my review of his book, God and the Gay Christian, that it’s obvious Matthew has been deeply troubled by the way the church has mistreated the gay community, and he feels it can’t reflect God’s heart toward men and women made in His image. I believe he’s correct in that analysis, and while I disagree with his answers to the problem, I believe the church would do well to listen to the concerns he raises because they’re concerns that need to be taken seriously if we’re going to demonstrate love and compassion toward this group of men and women loved by God.
The Ethics and Religious Liberty Commission of the Southern Baptist Convention is hosting a Summit from April 21 to 23, and the topic is “The Gospel and Human Sexuality.” Last night, after the panel had discussed “The Gospel and Homosexuality,” I was scrolling through tweets from people I follow who had been listening in to the livestream. You can access the tweets here, with the hashtag #erlcsummit, and I’ll just note that Sarah Pulliam Bailey’s are the most informative.
It’s probably definitely unwise to make an assessment of a conference based on a Twitter stream, and I’ll almost certainly regret writing this post tomorrow, but a couple of things struck me as especially comment-worthy. (Apparently the video sessions will be available to watch after the summit concludes, which means that I won’t get to them for another day or two.)
The video of the Notre Dame panel discussion on marriage is now available. For previous discussion of this panel, see here and here.
Single, lonely heterosexual Christians who want to marry are in a different situation to faithful same-sex attracted Christians who cannot even entertain the idea of marriage. The cross of homosexuality is heavier than many others. Same-sex attracted Christians who, amidst all the temptations of our culture, eschew the flesh and bear that cross faithfully, are among the true heroes in the Church today.
If you are a gay or lesbian Christian trying to live out a traditional sexual ethic, how often have you heard this, or something like it? It’s something—in various guises—that I’ve heard fairly often, even if not directed at me personally.
A spirituality of redemptive suffering is something that is close to my own heart, and I wouldn’t want to take it away from anyone (though I would point out that everyone suffers somehow, and intimacy with God through cross-bearing is not limited to one “special” group or their experiences). But statements like this also represent a subtle danger.
Last Monday, I spoke on a panel on marriage at the University of Notre Dame. Here is an excerpt from the Irish Rover’s article on the event:
Ron Belgau is a graduate student in philosophy at Saint Louis University and founder of the website Spiritual Friendship. . . .
Belgau began the discussion by acknowledging that “debates over same-sex marriage are extremely polarizing.” As a gay Catholic who embraces the Church’s teachings on sexuality, Belgau emphasized the need for a positive pastoral example for men and women who have same-sex attractions. He noted the experience many people have of “homosexual sins [being] graded on a very different scale than heterosexual sins.” In light of this tendency for homosexuals to feel marginalized, Belgau noted the importance of discussing ways for these people to respond to God’s calling and to use their particular gifts within the Church, with a particular emphasis on spiritual friendship—understanding the Church’s teachings as offering a positive vocation for same-sex attracted people.
In contrast with the negative precept to not engage in “gay sex,” Belgau said that a deeper understanding of the Church’s teaching on chastity can provide a positive vision for same-sex attracted persons. To be chaste, Belgau explained, is “to be able to order our sexual desires in accordance with right reason, in accordance with the plan that God wrote into creation that is known through right reason but which is also revealed to us in the Church.”
Belgau concluded by discussing the importance of mercy as related through the St. Patrick’s Day Gospel reading. “If we respond to this call to bear witness in a way that recognizes our own sin, recognizes our own struggle, then we have a very different witness to give to our culture,” he said.
I’ll post video of the event when it becomes available. The whole article is worth reading.
I will be joining Jennifer Roback Morse, founder and president of the Ruth Institute, and Sherif Girgis and Ryan T. Anderson, coauthors, with Robert P. George, of the book What is Marriage? Man and Woman: A Defense for a panel discussion on the role of the Catholic Church in the cultural and political debate about marriage.
The discussion, “Marriage, the Church and the Common Good,” is sponsored by Notre Dame’s Center for Ethics and Culture and several student groups and will take place at 7 p.m. Monday (March 17) in DeBartolo Hall, Room 101, on the campus of the University of Notre Dame.
According to Michael Bradley, a Notre Dame senior student who organized the event, “no cultural, legal or philosophical issues are gripping the nation as firmly as are the questions that comprise the marriage debate. What is marriage? Why does it matter? How should public policy reflect sound answers to these questions? What role, if any, should the Catholic Church play in the development of this discussion? Having four of the most articulate Catholic voices in the marriage debate gathered here to discuss these and other questions should be an unparalleled occasion to explore them in harmony with the Catholic tradition.”
The discussion is free and open to the public.
A common refrain I see from certain conservative Christian commentators is that homosexuality is “celebrated” in Western culture and that people are “pressured” into accepting “the homosexual lifestyle.” In some sense, I can see where this perception is coming from. I’m currently studying at a large public university, and I have previously done internships in very gay-friendly corporate settings. In these contexts, I do feel quite a bit of pressure to change my beliefs and to affirm all loving, monogamous relationships, including gay relationships with a sexual component.
There are many ways that this perception is problematic, however. The biggest problem I see is that the pressure is far from being one-sided. Ironically, the same people complaining about pressure to affirm gay relationships are themselves often creating immense pressure in a different direction. This pressure is often encouraging me to go beyond holding to traditional sexual ethics, but also to change the labels I use, to try to change my sexual orientation, or to focus my efforts and attention on opposing the gay-affirming segments of society. In some ways, I feel this sort of pressure more acutely than I do the pressure to affirm sexual gay relationships. Rachel Held Evans recently expressed this point well while discussing some related issues: “We aren’t ‘giving in’ to the culture; our culture is evangelical Christianity. We’re struggling with that culture, and doing so comes with a cost.” The fact of the matter is that the social connections that matter the most to me are those of my brothers and sisters in Christ.
“How then shall we live?”
In every culture, human beings must face and find answers to this question. However, there is no single, universally shared language and or set of categories for thinking about the question. Instead, each culture develops its own—more or less adequate—way of thinking and speaking about how we ought to act toward each other.
Recent discussions of the language of sexual identity have gotten me thinking about a more general question: how should thinking Christians engage with moral questions generally in a culture, like our own, that has confused and poorly constructed moral categories? (I apologize in advance for a very philosophical post.)
In After Virtue, Alasdair MacIntyre argued against the various conceptual frameworks for understanding morality that emerged from the enlightenment, arguing that they had to fail. The key problem he identifies with post-enlightenment approaches to morality is the rejection of teleology.
A priest I know—we’ll call him Thomas—had studied in Rome as a seminarian some years ago. While there, he had become good friends with an English seminarian, Joseph, and the two would regularly spend hours walking through the Eternal City and talking. One day, they were walking through a Roman garden, and Joseph slipped his arm into Thomas’, drawing close as they walked. Instantly, Thomas tensed up, caught off-guard and uneasy.
Joseph turned to him and laughed: “Tom, you’re such an American. Relax. I just want to be close to you.”
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We tend to think that touch and sight are things we simply do. We rarely contemplate how these senses are learned, how we not only touch and see, but also touch and see well or badly.