Sexual Orientation Discrimination on Campus?

Earlier this month, the California State University system decided to stop recognizing InterVarsity Christian Fellowship as a campus organization. This was far from being the first time that a campus ministry has faced such a challenge. Perhaps most famously, several years ago Hastings College of the Law withdrew recognition from the Christian Legal Society, resulting in a 2010 Supreme Court decision (Christian Legal Society v. Martinez) in favor of Hastings. InterVarsity itself has previously faced a number of challenges at a number of institutions such as Vanderbilt, SUNY Buffalo, and others.

Mahmoud Ahmadinejad at Columbia 8 by David Shankbone

In several of these decisions, such as those involving InterVarsity at SUNY and CLS at Hastings, the controversy specifically surrounded sexual orientation. The school administrators believed that allowing the relevant ministries to maintain their leadership requirements discriminated against gay students. In other cases, such as the recent California State decision, only discrimination with respect to religious beliefs was cited. However, this has not stopped some commentators from arguing that discrimination with regard to sexual orientation was in view. In this piece, I will focus primarily on the sexual orientation aspect, even though it is not always the most important issue at play.

It is commonly argued that holding students to a traditional sexual ethic is really an excuse to exclude gay, lesbian, and bisexual people from full participation in the group. If that were true in an uncomplicated sense, I should have lost my position in 2011 as a leader of the graduate chapter of InterVarsity Christian Fellowship at UNC Chapel Hill. During a meeting that year, I brought up my experience being sexually attracted to people of both sexes.

However, this had no impact on my status as a leader. You see, I was convicted at the time, and have remained convicted, that sexual behavior between members of the same sex is forbidden within Scripture. I was also (and still am) committed to living within the bounds of that teaching.

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An Impatience with Biblical Exegesis

I want to try to comment on a—what to call it? a trend? a mood?—I’m seeing in the ongoing Christian conversations and debates about same-sex marriage. I’d like to call it an impatience with biblical exegesis, and here’s what I mean by that:

When I go and speak in various venues about Christian faith and sexuality, I hear comments like the following with more and more regularity: “We know that both sides aren’t going to agree about what the Bible says. And we know that both sides already know which are their favorite verses and how they interpret them, so we’re not going to change each other’s minds. But what we can do is share our stories with one another. We can learn to understand each other’s lives better. We can gain more empathy for each other. So let’s focus on that rather than having yet another ‘debate’ about the Bible.”

I want to add quickly that I’m not immune to this mood either! As Robert Gagnon pointed out yesterday about my recent public conversation with Justin Lee in Grand Rapids, I talked very little about my reading of biblical texts and spent much more time “telling my story.” I share the temptation that many others of my generation face to believe that talking about the Bible won’t lead to any resolution and so we’re better off simply trying to understand one another’s hopes and fears and offer support where we can. Where the Bible is too divisive, sharing our Christian stories can be something that unites us.

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The New Ex-Gay

While observing the conversation about faith and sexuality over the past few years I have witnessed a depressing number of harmful and untrue words come out of someone’s mouth right after the preface, “Well, as someone with a conservative ethic…” or “As someone who is ‘side-B’…” (Side-B being clunky shorthand for a more traditional sexual ethic, for those who hadn’t heard it before.)

I understand that some of these people are new to the discussion, are becoming more aware of something that they used to not even have to think about. But…

It’s hard, sometimes, to watch people who are insulated from the consequences of their words keep saying the same harmful things over and over. And it becomes harder when these words are used by others as the example of a “traditional sexual ethic.”

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Disputable Matters? Sex vs. Food

The most divisive question facing the early Church was whether it was necessary to observe the entire Mosaic Law—including circumcision and the dietary laws—in order to be a disciple of Christ.

Today, some of the most divisive questions facing the Church concern our response to same-sex attracted Christians and whether to bless same-sex marriages. In response to these divisions, some have suggested that the Apostles’ decision to set aside circumcision and the dietary laws provides a precedent for today: that we should set aside traditional interpretations of the Bible which forbid homosexual acts, and bless same-sex marriages.

In this post, I want to question a simplistic way that the New Testament narrative is applied to contemporary debates. I want to point out first, that the authority claims in the two cases are quite different; and second, that the New Testament approach to sexual ethics is very different from its approach to circumcision and the dietary laws.

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A Three-Tiered Framework for Thinking About Sexuality

At Spiritual Friendship and in other venues, we often discuss questions of “disorder” and “sin” relating to sexuality (for a few examples, see here, here, here, here, and here). Others have written about similar topics, such as Denny Burk’s exploration of whether same-sex attraction is sinful.

In all these writings, I see several different categorizations that are in play. I think it is helpful, for the purposes of discussion, to explicitly consider three ways to categorize aspects of sexuality: not disordered, disordered but not sinful, and sinful. Not everyone will agree with me on which aspects of sexuality fit into which category, but I think that explicitly considering these categories is a helpful framework for discussion. I will give a brief description of each, as well as some of my current understanding of what fits in each category and how others disagree with me.

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Love True Love, Wherever It Exists

Recently, Wesley Hill posted some wonderful thoughts here about the film Desire of the Everlasting Hills. It is a captivating documentary about three Christians who either return or convert to Catholic Christianity, leaving behind active homosexual lifestyles. There are so many wonderful takeaways, many of which Wes highlights quite well. But I want to focus on one aspect of their stories that struck me as particularly powerful: sacrificial love.

It is no secret that the theological river where I happily find myself swimming believes in a traditional, Side B sexual ethic where all sexual activity outside of heterosexual marriage is contrary to the clear teaching of scripture. I have no qualms with the teaching. However, many times this strongly held belief can go too far, resulting in characterizations of gay people in monogamous relationships that are misinformed or worse (homophobic).

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Thabiti Anyabwile on Church and Culture

Thabiti AnyabwileOver at the Gospel Coalition, Thabiti Anyabwile has a thoughtful post asking whether Christians are prone to over-compensate for cultural losses, which echoes some of the concerns over politicizing the Church’s witness that Aaron Taylor raised earlier this week. Anyabwile writes:

Or consider the current debates regarding same-sex issues. The church is perceived as “losing” on that issue and a good number of leaders are exercised about it. I’m not making light of their concerns and I share much of it. But when well-meaning leaders fall prey to the subtle temptation to make state legislation granting same-sex marriage rights a report card on the church, strange things can happen. Like the pastor who ceases his ministry of regular exposition to do a series on homosexuality. The series isn’t so much an exposition of key texts or a sensitive approach to discipleship in this area, but a jeremiad against “the culture” and a desperate ringing of the church bell to alert everyone to the impending doom. Public policy figures prominently in the sermons and in after church discussions. The pastor gets exercised. The church gets politicized. People get ostracized–and not just those who may be addressing same-sex desires in the course of their Christian discipleship.

The whole post is thoughtful, and offers some good practical advice for how to approach controversial issues in an informed, pastorally sensitive way. Since I criticized an earlier post by Anyabwile (and Spiritual Friendship also published a critique by Kyle Keating), I think it’s important to highlight when I think he really gets it right.

It’s a sad fact about the Internet that posts expressing criticism can easily go viral, while posts pointing out good thinking rarely get the same level of attention. Still, I want to do what I can to give credit where credit is due.

Sexuality Conversations at Evangelical Colleges

It probably goes without saying that the conversation on faith and sexual orientation is a hot topic at many Christian colleges these days. A growing number of students are talking about their own experiences as sexual minorities, and many people both gay and straight are asking questions about the doctrines they grew up with. Particularly in the evangelical world, I’ve seen some encouraging trends coming from the leadership of some of these colleges, but also some trends that cause me great concern. Campus leaders should not try to hide or suppress conversation about sexual ethics and sexual minorities, but instead should seek to help the campus think through these things openly.

Wesley Hill at Calvin College

At best, some Christian colleges facilitate conversations on sexual identity openly and show that, as one Calvin College staff member put it, “we love our students.” At worst, some colleges try to hide these conversations as much as possible, sometimes to the extent of practicing overt censorship. I will not name individual institutions, but I’m aware of at least two cases in which Christian colleges have exerted power to prevent students from accessing unofficial student publications that include stories of sexual minority students. In those cases, some of the students did advocate for changing Christian teaching, but a primary purpose of the publications was for students to tell their stories. I also know of at least one Christian college at which the administration has prevented the student newspaper from publishing articles about sexual minority students online. I know for a fact that several of those articles did not advocate such a change in teaching. Any of this censorship not only throws sexual minority students, faculty, and staff under the bus, but it actually pushes people away from the traditional sexual ethic.

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Faith and Seeking Understanding

Saint_Augustine_Portrait

Botticelli: St. Augustine

Christian faith is not the conclusion of an argument: it begins in some sense or other in a personal encounter with God. Some people experience this encounter in a dramatic way, for others, it is much gentler and quieter. But we believe because we believe God, who, in some way, speaks to us. This belief is more a matter of personal trust in the God who loves us and has revealed himself to us than it is the conclusion of an intellectual investigation.

We are created in God’s image, and God is love. Our faith is thus best nurtured by experiencing God’s love through prayer, worship, and the sacraments, by acts of service or contemplation that we do out of love for God, and by Christian community, where we love others and experience and are nurtured in love.

God also knows and understands everything, and our desire to understand Him and the world He has created is part of His image in us. Although belief and trust are primarily personal responses to God’s love for us, we also want to understand what we believe and who we trust. There are, moreover, parts of Christian teaching—like the Trinity, the Incarnation, or the virgin birth—that are difficult to understand. And Christian faith also gives rise to difficult questions: for example, if God is all knowing and all powerful, and He desires what is good for everyone, why is there so much evil and suffering in the world?

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“Seeing the Person”: More on Pastoral Care of Same-Sex Couples

A few weeks ago a friend of mine posted a beautiful video on Facebook about a couple that have been married for 50 years. The wife has Alzheimer’s Disease, so the husband also needs to be her permanent caregiver. “From the moment she gets up to the moment she goes to bed, I have to do everything,” he says: “clean her teeth, shower, dress her.” However, he tells us: “I don’t count it as a burden to have to care for her … I count it as a great privilege to care for this woman that I’ve loved all of these years and continue to love … She has done so much for me, over all of these years; now she can’t, but I can, and I can return her love.”

 

When I first saw it I was struck because it reminded me of another video that I’d seen several years previously, about a same-sex couple who had been together for 54 years. Bill was in the early stages of Parkinson’s Disease, and had to be cared for by his partner, John. “He needs a little more help and I’m glad I can do it,” John says. “It’s a real privilege. I call it payback time. I’m paying him back for all he did for me from day one.”

 

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