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Jonathan Rauch’s brief memoir, Denial: My Twenty-Five Years Without a Soul, published recently as a Kindle Single, describes how powerful it can be to find that your previous unnamable self has a place. For much of the story’s first half, Rauch tells about trying to interpret his same-sex attraction as “envy.” He would admire the muscles of his friends and tell himself that that admiration was his longing, as a bookish, skinny kid, to have the same kind of body. But as the story finishes, he realizes that was dissembling: “I had resisted imagining myself as a homosexual or even imagining that it might be possible for me to be a homosexual, because I had supposed that to be a homosexual is to lose any possibility of a normal life.”

Near the end of his narrative, Rauch says this:

And as I write these words, I have been married for going on three years. Married. The very word is a miracle to me. The young boy sitting on the piano bench structured his life, shaped his personality, twisted and then untwisted himself, around the certain knowledge that he could not love in a way which could lead to marriage; and so he grimly determined that he could not love at all. But he was wrong. He underestimated himself and he underestimated his countrymen even more. They and he have found a destination for his love. They and he have found, at last, a name for his soul. It is not monster or eunuch. Nor indeed homosexual. It is: husband.

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In his warmly pastoral Friends in Christ: Paths to a New Understanding of Church, Brother John of Taizé discusses the rise of monasticism as a response to Scriptural injunctions to brotherly love. Monasticism, in this account, was the place where a uniquely Christian theology of friendship came into its own. But monastic orders were also the places where the unique dangers of friendship became apparent: “Within a community, human friendships, notably among brothers or sisters with little experience of the spiritual life, could easily have a divisive effect on the whole body, leading to the formation of cliques or factions, even if of only two members.” Anyone who has spent time in Christian communities of whatever variety knows what he means.

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I’ve been rereading Josef Pieper’s lovely little exposition of Aquinas on hope, and it strikes me as being very much in line with the point I was trying to make in my last post that quoted Vaclav Havel.

Pieper writes: “The concept of the status viatoris is one of the basic concepts of every Christian rule of life. To be a ‘viator’ means ‘one on the way.’ The status viatoris is, then, the ‘condition or state of being on the way.’ Its proper antonym is status comprehensoris. One who has comprehended, encompassed, arrived, is no longer a viator, but acomprehensor.”

Following Aquinas, Pieper places hope in between the vices of both despair and presumption, and this seems to me to offer those of us who are gay and Christian a useful opportunity to pause and evaluate the way that we conceive of our own “station” on the way.

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If friendship needs to be seen afresh in our time as an intimate love in its own right, distinct from the love of spouses or romantic partners, then we need stories of friendship that show us how its rediscovery is possible. I’m always on the lookout for such stories, and I just finished reading one of the best I’ve encountered in some time, Gail Caldwell’s Let’s Take the Long Way Home: A Memoir of Friendship.

Published a couple of years ago, Caldwell’s book narrates her friendship with a fellow writer, Caroline Knapp. The two women met in middle age, both of them unmarried at the time. They quickly discovered they both shared love of dogs and the outdoors, and some of the most artful prose of the book describes Caldwell and Knapp’s frequent rowing on a lake near their respective homes and their walks in the adjacent woods. Eventually, their friendship led to deeper intimacies and a mutual disclosure of their drinking histories. Both women were sober when they became friends, but their past addictions cemented their sense of solidarity with one another. (Caldwell’s description of the spiral into addiction is unblinking and one of the real gifts of this book.)

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Here is a line of thought I’ve tried to develop a bit before:

Too often we Christians are heard as saying something along the following lines: “Your life of casual sex (or cohabitation, or homosexuality) surely must be leading you to feel empty, unfulfilled, and jaded. But we have the solution for those unpleasant feelings!” To which the reply is often: “I’m sorry to disappoint, but I don’t feel excessively guilty or ashamed or unfulfilled. On the contrary, my gay partnership has given me more emotional peace than I’ve ever had.”

In other words, we Christians are often found making Stendahl’s mistake: in our rush to defend our understanding of sin and human flourishing, we too easily assume that the same emotions must be the universal human result of certain behavioral choices. When those expected emotions aren’t present—when Paul, for instance, feels no guilt after persecuting the early Christians—we’re suddenly left wondering what went wrong with our doctrine of sin.

I’m not sure I’ve said it here any better than I’ve attempted to say it in the past, but perhaps bringing in the counterpoint between Stendahl and Bonhoeffer will turn out to be illuminating for others, as it was for me.

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Exploring friendship

Well, dear readers, I’m happy to be able to announce that over the weekend I signed a contract with Brazos Press to write a book about the theology and practice of Christian friendship.

The goal of this writing project is to take some of the themes we’ve been exploring on this blog (see, for instance, Ron’s very clear and helpful post here) and make them more widely accessible, with a special emphasis on the questions and concerns of gay and lesbian Christians. Over the next year and a half or so, this is what I’ll be working on.

During the writing process, I’ll be really eager to try out ideas here and receive feedback from you. And if any of you have resources — books, poems, stories, articles, talks, blog posts, etc. — on the theme of friendship that you think might be useful for this project, please don’t hesitate to mention them in the comment section.

Thanks for celebrating with me! Your prayers and well wishes are especially welcome.

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Recommended reading

I’ve got a brief list in the latest issue of Christianity Today of some books I’ve found useful in thinking through gay Christian questions.

The editors limited me to five, and I would have liked to include a couple of others (like Oliver O’Donovan’s Church in Crisis, for instance), but, honestly, at this point, there simply aren’t as many good books out there on these matters as you might think. I’m hoping that will change soon, with both Eve Tushnet and a couple of others associated with this blog working on new projects…

Stay tuned.

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My review of Justin Lee’s new book, Torn: Rescuing the Gospel from the Gays-vs.-Christians Debate, is up over at Christianity Today.

An excerpt:

Many of us evangelicals may believe that LGBTQ ("lesbian, gay, bisexual, transgender, queer/questioning") folks are far removed from our churches and ministries. Surely gays and lesbians are out there, somewhere else, not here in our discipleship small groups, or kneeling at the Communion rail beside us—are they? But if Lee, the God Boy of his high school who could quote John 3:16 in his sleep, is an example of what it means to be "gay," then yes, they are. They’re here in our churches, and they’re here to stay, forcing us to reconsider what it might mean to love our own spiritual siblings.

For me, this is where the real importance of Justin’s book lies. For quite a while now, evangelical Christians have been able to take for granted that "gay affirming" theology and pastoral practice is the preserve of liberal, mainline denominations. But what Justin’s book forces us to recognize is that many people inside the evangelical movement—who are otherwise very traditional in doctrine and practice—are experiencing a shift in their convictions about homosexuality. I don’t presume to know what this might mean for the future of evangelicalism, but I think it’s a significant point to observe.

I hope many people read Justin’s book. Despite my strong disagreements with it, I think it’s smart, thoughtful, charitable, and shows a remarkable commitment to take the Bible seriously.

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In the Pauline Epistles class I teach, we talked today about the “overlap of the ages” that Paul portrays in his depiction of the redemption of the world in Jesus Christ. Believers exist in a present age that is “evil” (Galatians 1:4) and marked by sin and death (Romans 5:12-21), but in the death and resurrection of Jesus the “new creation” (2 Corinthians 5:17) has dawned and now exists as an incursion of the future into the present. The light of the new creation’s dawn is diffused into the fog of this present age (2 Corinthians 4:4) in such a way that we have real hope that the light will one day burn the fog away completely. Nonetheless, that day is not yet. And so we groan, eagerly awaiting the consummation of the redemption that has been inaugurated (Romans 8:23). The light has come, but not yet in its fullest glory.

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Over at Sexual Authenticity, Melinda Selmys has recently written a post on coming to terms with the deep reality of her sexuality. She referenced a post of mine on a private blog; since she found it helpful, I thought I’d share it publicly:

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