I got to know my brother, Parker, when I moved in with his family my sophomore year of college.
I know, that’s a strange sentence. You see, Parker is my brother, but we aren’t actually related by blood or legal family name (his last name is Fischer). He’s my brother because we decided to be brothers. Simple as that.
My freshman year, I became close friends with Parker’s older (blood) brothers, Travis and Tylor, and I started hanging out at their family home during most of my free time. Eventually, since I basically lived there anyway, it became natural for me to officially move in. During my year and a half in the Fischer home, I became a part of their family. And Parker—and Travis and Tylor—became my brothers.
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Wes Hill has just written a wonderful (favorite I’ve ever read?) reflection on “the long defeat” of the Christian life, and how that intersects with the call to celibacy outside of a marriage between a man and a woman. Please read it!
As I was taking it in, another thought struck me, one that I and others have written about before, but came into sharper focus as I read Wes’ words. It has to do with the charisma, or gift, of celibacy. I have heard this gift used as an argument against the traditional sexual ethic. The case, as fairly as I can put it, goes something like this: throughout church history celibacy has been a voluntary state chosen in conjunction with a call from God. But to “mandate” celibacy for all gay Christians removes it from the realm of voluntary and places it in the realm of requirement. And requiring celibacy for those who have not discerned the gift of celibacy for themselves is cruel and outside the heart of God.
This would be an appropriate place to discuss the calling to a mixed-orientation marriage (MOM), but that is for a different post. As I was reading Wes’ piece, it struck me that neither Jesus nor the Apostle Paul speak of the gift of celibacy as strictly voluntary. Rather, both affirm the notion that if you are in a state of celibacy, regardless of the circumstances that led you there, it is to be viewed as a beautiful gift from God.
There is a fairly famous quote by cartoonist Lynn Johnston that goes, “The most profound statements are often said in silence.” Silence can be a powerful force. Failure to speak can be a form of speaking.
Today is the Day of Silence, a day where many around the country decide to refrain from speaking in order to stand against bullying of LGBT youth. The event originates with the Gay, Lesbian & Straight Education Network (GLSEN). As our cofounder Ron Belgau said in his post on last year’s Day of Silence, “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.” However, despite our disagreements, we do share a common concern for bullying. And days like today present us with wonderful opportunities to speak Christian compassion and love into the cultural issues of our time.
As I was reflecting on the Day of Silence this past week, I began to ponder the different types of silence that often accompany all things LGBT in the Church, and the messages that these silences speak.
Caravaggio: The Calling of St. Matthew
I recently preached a sermon on “The Gift of Singleness,” based on Matthew 19:10-12. The main point of that text—and therefore the sermon—was that for those called to it, singleness should be received as a gift from God. I organized the sermon into three points to help unpack and support that thesis:
- “The Gift is Given (vv. 10-11)”
- “Circumstances are Seen (vs. 12)”
- “Singleness is Savored (vs. 12)”
So that is where we are going.
The great evangelical preacher Dr. Martyn Lloyd-Jones once said, “You can be so interested in great theological and intellectual and philosophical problems that you tend to forget that you are going to die.” At the heart of this admonition is, I think, a reminder that ideas and issues and controversies are only relevant as they relate to people, human beings with real lives and real souls.
Nowhere is this reminder more needed in our day than within the Christian conversation regarding same-sex attraction and homosexuality. It is so easy to discuss the “issue” of homosexuality in our culture while forgetting that gay people aren’t simply an “issue” to be sorted out. Furthermore, when we quarantine the conversation to the theoretical realm divorced from the lived experience of folks with SSA, the conversation inevitably becomes blurry, ambiguous, lacking in clarity. This is no knock on philosophy or theory; these things are needed and helpful. But pushing our musings from the realm of hypothetical reflection toward concrete examples of everyday life tends to blow away the haze and bring the fuzzy corners into focus.
Therefore, I want to take many of the ideas often discussed here at Spiritual Friendship and apply them to a real person: me. In doing so, I am not claiming that I have everything figured out or especially that I am representing the views of everyone who writes for Spiritual Friendship. I simply know my own experience best, and my hope is that this exercise will help clear up a lot of what I am and am not saying about SSA.
For this example, I will use a composite of many of my real friendships and combine them into one specific story. That story is about my friendship with Rick (fake name, real experiences).
Here we go again. I might just be a glutton for punishment in bringing up this topic yet again. However, I really think that the inability to at least consider helpful uses of LGBT language has the potential to impede gospel proclamation in certain contexts.
The specific question that seems to keep coming up is whether it is ever appropriate to use the term “gay” or “homosexual orientation” to describe the experience of a Christian who is same-sex attracted. Is the label “I am gay” ever a wise use of language, or is “a Christian who experiences SSA” the only appropriate wording? These are only some of the words and phrases that are being debated.
I’m sure the last thing that most of us want to read is yet another pontification on the term “gay”. Hear me out.
In his book, Redemption Accomplished and Applied, the great Reformed theologian John Murray makes a helpful observation that sheds some light on our modern discussion of LGBT terminology. Discussing the Calvinist teaching of Limited Atonement, he asks whether or not the title of the doctrine is a fair representation of the content. He concludes, “But it is not the term used that is important; it is that which it denotes.”
I bring this up, not to discuss controversial doctrines, but because John Murray has unintentionally put his finger on one of the main issues in the gay debate. It seems that one of the questions of perennial interest in this conversation about sexuality is, “What does the term ‘gay’ denote?” Does it denote a particular behavior or sinful lifestyle? Or does it simply describe an experience of sexuality, and say nothing one way or the other about how that experience is lived out? Many conservatives insist on anathematizing the term because they argue it necessarily entails a sinful expression of sexuality. They assert that people who label themselves as gay usually mean to say that they also engage in gay sex.
We here at Spiritual Friendship are living testaments to the fact that this is a false assumption. There are many people that mean no such thing by labeling themselves as gay. In fact, I truly believe that most people in our culture, even unbelievers, do not normally give the term “gay” such a meaning that would denote sexual activity. So why, then, is it such a widely held assumption?
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).
Recently, one of my friends on Facebook pointed me to an article on the Gospel Coalition blog about a man who experiences an intensely deep friendship with another guy. It really is beautiful. The author’s name is Chad Ashby, and in the article, he makes what I would consider to be a correct distinction between deep love between men and homosexual attraction. He says,
To love another man as your own soul (1 Sam. 18:1) is not homosexual love; it is the love of Christ. It is a true willingness to lay down your life for your brothers (1 John 3:16). We must build these kinds of relationships with one another: men who truly love other men.
As I read Ashby’s description of his friendship, I found my heart soaring. It is this type of deep relationship that I long for (and experience with a select few of my close friends). This “Spiritual Friendship”, it seems, is one of the many life-saving graces that God has given to me and many like me in order to successfully live a chaste life.
And yet, as I read the article, I also felt strangely alienated. Ashby makes it very clear that the type of love he is referring to is not homoerotic. But what about when this type of love is also accompanied by a homosexual orientation? What happens when I, as a Christian celibate gay man, experience this type of love, but right alongside of it experience erotic attraction as well? Would Ashby be so quick to tell me to pursue close, intimate friendships? Or would he tell me that it now becomes too dangerous? I’m not sure…