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I realize that, at this blog, that’s a somewhat silly question. But over at Fare Forward, Jordan Monge raises the question with regard to the broader Christian culture:

Friendship often is given short shrift in our culture. As every child knows, the Disney movie ends with the princess marrying her prince charming and not by her forming a lifelong platonic friendship. Where marriage is so significant it demands a wedding ceremony more expensive than a car, friendship is mundane, meriting less deliberate investment and certainly no formal declarations of mutual love and admiration. You could buy a library’s worth of self-help books about cultivating a better marriage, but there is little formal thought devoted to becoming a better friend or what friendship ought to look like.

It hasn’t always been this way. Plato, Aristotle, and Cicero authored works on friendship. In the Eastern Orthodox tradition, there is a ceremony called adelphopoiesis, which is literally translated as “brother-making.” Norwegian, Chinese, and Native American cultures were known to have had ceremonies to honor blood brothers. It’s ironic that, among Christians, we’ve privileged marriage so much highly over friendship despite the fact that our founder Jesus Christ was a man who never married but did invest quite deliberately in 12 friends.

Check out the whole thing.

In his Bible, Gender, Sexuality: Reframing the Church’s Debate on Same-Sex Relationships, James Brownson critiques the idea that the “image of God” in humanity includes sexual difference:

Throughout much of Christian history, the notion that gender differentiation is part of the image of God (“male and female as the image of God in stereo”) has occasionally surfaced as a marginal voice, but it has never occupied a significant place in the Christian understanding of the imago Dei. The reason is a simple one. If both male and female must be present together in order to fully constitute the image of God, then those who are single do not fully reflect the image of God. This runs deeply against the grain of many passages in the Bible. But even more important, the New Testament clearly proclaims that Jesus is, par excellence, the image of God (e.g., 2 Cor. 4:4; Col. 3:10; 1 Cor. 15:45). Unless we are to postulate an androgynous savior, something the New Testament never even contemplates, we cannot say that the image of God requires the presence of both male and female. It is far better to interpret Genesis 1:27, which insists that both male and female are created in the divine image, to mean that all the dignity, honor, and significance of bearing the divine image belong equally to men and women. We need not delve into the entire debate about what exactly the image of God signifies. For our purposes it is enough to say what is not signified by the divine image: gender complementarity.

One theologian Brownson singles out for criticism is Karl Barth, for whom, Brownson says, “a complementary understanding of gender is essential to the image of God.” Brownson thinks this understanding of the imago Dei would require each person to be married to a member of the opposite sex in order to fully become a divine image-bearer.

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In a recent post, Wesley Hill discusses the apparent tension between the Christian ideal of universal, unconditional love and the particularity of friendship, and cites Samuel Johnson’s worry that “All friendship is preferring the interest of a friend, to the neglect, or, perhaps, against the interest of others… Now Christianity recommends universal benevolence, to consider all men as our brethren; which is contrary to the virtue of friendship, as described by the ancient philosophers.”

I want to draw attention to a serious problem with Johnson’s understanding of Christian love.

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Last weekend I had the privilege of speaking to the Harvard College Faith and Action student ministry (which, incidentally, makes the Boston Marathon bombings feel so much closer—I sat next to two runners on my flight there). Rarely have I encountered such a vibrant, passionate group of Christians, and I was honored by their sharp, creative responses and questions.

(One of the most moving parts of my visit was hearing a student give a testimony about being gay and Christian and wrestling with what that means for his future—celibacy? marriage? community? Afterward, it was hard to avoid tears as student after student came up and embraced him. I thought of Brandon Ambrosino’s story and how these kind of loving expressions often fly under the radar in our public debates about sex and marriage but are no less sustaining for going unremarked.)

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Recently I went on a walk with a friend, both of us sipping takeaway cups of Starbucks and she pushing her youngest child, chicken pox-afflicted, in the stroller. My friend teaches theology and ethics, and we’d agreed to meet up and talk about matters LGBTQ.

It was an especially rich conversation, but for now I just wanted to mention one thing my friend said that struck me as profound and helpful. My friend began by admitting that she really struggles with what’s become a standard gay Christian testimony: “God made me this way and wants me to flourish, so God must want me to be true to myself here.”

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A friend of mine recently brought my attention to a video called “Homosexuality and Hope: My Journey to Truth in the Catholic Church.” In the video, the speaker says:

We can let go of any shame or guilt internalized on account of the existence of those attractions. Ok? This whole myth that we’re supposed to feel shameful? Forget it. It’s not part of Catholic Church teaching, and if you do have shame or guilt because of the fact that you might have same sex attractions, you can let that go. We’ve all been able to let that go. It’s absolutely liberating.

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Two new posts out today on being Christian, attracted to your own sex, and convinced the Bible teaches that gay sex is wrong.

Justin Lee really gets it. Dan Mattson does not.

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