Speaking @ University of Dallas 10/10

SB Hall

For those in the Dallas/Ft. Worth area, I will be speaking at University of Dallas on Tuesday October 10, 2017. The talk will be at 6:30 p.m. in the Multipurpose Room, SB Hall, sponsored by the Office of Campus Ministry

From the event flyer:

The Catholic Church has frequently recommended friendship as a part of her pastoral care to same-sex attracted Catholics. In this talk, Ron Belgau will reflect on his own experiences with realizing he was gay and how a close friend helped him to choose chastity. He will also explain the Church’s teaching on friendship and homosexuality more clearly, and how the virtue of chastity “blossoms in friendship” (CCC 2347).

The speaker, Ron Belgau, is an internationally known speaker who lectures on Biblical sexual ethics and his own experiences as a celibate gay Christian. He is the cofounder, with Wesley Hill, of Spiritual Friendship, an increasingly popular group blog dedicated to exploring how the recovery of authentic Christian teaching on friendship can help to provide a faithful and orthodox response to the challenge of homosexuality.

In 2015, during Pope Francis’s visit to Philadelphia he and his mother, Beverley, were invited by Archbishop Charles Chaput, O.F.M. Cap., to speak at the World Meeting of Families about how Catholic families can better respond to gay, lesbian, and bisexual persons in their midst.

Hope to see you there!

Sexual Minorities in the Orthodox Church: Towards a Better Conversation

A few months ago I was invited to become one of the contributors to a new Eastern Orthodox blog called Orthodoxy in Dialogue. At the time I had just written my post How Should We Then Live? which was a response to conversations around Giacomo Sanfilippo’s post on Conjugal Friendship. Giacomo is one of the editors at Orthodoxy in Dialogue and asked if I’d contribute from time to time. They are hoping to “provide a space for the discussion of topics relevant to Orthodox Christianity.” Some of those topics, will overlap with Spiritual Friendship’s ongoing discussions around the place of sexual minorities in the church. One of their recent posts, “Transgenderism” Isn’t a Thing is in the same vein of subjects we’ve written about here on Spiritual Friendship.

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I recently published my first essay with Orthodoxy In Dialogue continuing the themes of How Should We Then Live and wanted to share with you all.

Most often, the rehashing and restating of the Church’s concrete theological positions grate against me. It pains me not because I personally disagree with its conclusions; rather, I find it lacking in practical advice or teaching that actually helps make sense of the life I’m called to live. Discussions around celibate relationships, committed friendships, life in community, sexual abstinence, and many others just don’t happen. I’ve found the Church leery of engaging in these gray areas for fear of somehow failing a test of “Orthodoxy.” Simply even engaging with the lived experiences of queer people in the Church is dangerous, or has the possibility of contaminating what is seen as “pure” theology.

I want to affirm the need for theological preservation, and for ancient truths to continue to have a place in the teaching of the Church. But the problem comes when it starts to feel as if I’ve been forgotten by the Church or reduced to a theological anomaly.

You can read the rest of the post here!

The Benedict Option and the Nashville Statement

Over the weekend, I wrote a long email to Rod Dreher in response to some things he had said about the Nashville Statement. This morning, he published it on his blog, along with some responses of his own. Although I don’t agree with everything he said in response, I will think through what he has to say before responding in more depth. In the meantime, I share my letter and encourage you to check out his responses. At the end of this post, I’ve also included several important points from online discussion of the letter, from Rod Dreher, Justin Taylor, Matthew Schmitz, Denny Burk, and Dan Mattson. I am grateful for the thoughtful discussion I have seen in response to the letter. 

The Benedict Option

Dear Rod,

I’m writing in reply to your response to criticisms of the Nashville Statement. Although some of your other responses, like the email from Chris Roberts and the piece on the cost of the divorce culture, addressed some of my concerns, I think it would be helpful to explain my worries about your response in more depth.

In the first place, I was surprised by this post because, when I read The Benedict Option, I was particularly impressed with your analysis of the sexual revolution in Chapter 9. You spelled out the ways that it has not only corrupted the surrounding culture, but has also penetrated into the church, undermining many Christians’ faith. Like Russell Moore’s 2014 keynote on “Slow Motion Sexual Revolutionaries,” you spoke prophetically of the ways that Christians have been co-opted by the sexual revolution. You made clear that we need to recover a distinctly Christian way of thinking about sexuality and living in sexual purity. Your whole book is about how we need to stand apart from the anti-Christian ethos of modern culture, and do better at building community practices that enable us pass on the faith, catechize, and keep us from turning into moralistic therapeutic Deists.

But there are two ways of distancing ourselves from the ethos of the broader culture.

The first—which I understood you to be advocating in The Benedict Option—is a repentance which recognizes that we have been drawn away from God and into worldly ways of thinking. We need the purification that can only come through asceticism, and so we seek the encouragement and accountability of other Christians to be faithful and to pass on the faith.

The second, however, is to become a self-righteous clique, whose members don’t call each other out, but instead focus on blaming all their problems on those outside the clique, whether other Christians who fall short by the clique’s standards, or non-Christians.

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Matthew Lee Anderson on the Nashville Statement

Some of our readers may have heard of the Nashville Statement, put out by the Southern Baptist Convention’s Council for Biblical Manhood and Womanhood. The statement advertises itself as a defense of Biblical teaching on marriage and sexuality, yet fails to address some of the most serious threats to the sanctity of marriage, precisely because the Southern Baptists have already surrendered to the spirit of the age on divorce, reproductive technologies, and the like.

In a series of tweets this morning, Ryan Anderson pointed out one of the problems at the heart of the statement: its drafters’ failure to articulate in full what Christianity teaches about the virtue of chastity:

I will be interested to see if Denny Burk and others from the CBMW take the time to respond to Ryan’s question. I will not prejudge their answers, but given the other ways in which the Nashville Statement fails to articulate what the Bible teaches about marriage, it would not surprise me to find that they neither understand what the virtue of chastity is nor are able to articulate what it requires in marriage.

Matthew Lee Anderson (no relation) has a very good, in-depth response to the statement that spells out why he will not sign:

The failure of this document, then, is (again) not merely rhetorical. The omissions are as significant as what it explicitly includes. Nor do I think those omissions are merely a matter of differing prudential judgment about what our times require: I have described the statement as failing to meet the minimum conditions for public judgment, because I think there are actual Bible verses that indicate as much. While evangelicals practice self-loathing more than they ought, a statement from churchmen that asserts that a particular view of sexuality is essential to the faith mustacknowledge our own complicity and entanglement in the very spirit that is being denounced. Otherwise, it fails to bear the authority of the Gospel it proclaims, an authority which stems from the confession of our sins and the proclamation of Christ’s saving work. Such a dual announcement is the necessary and indispensable precondition for our judgment of the world. The absence of such a confession leaves the affirmations and proclamations withering on the vine, without the grace and life of humility which allows us to see that we, the evangelical churches, have helped make this world as well. If the confidence and courage that the statement enjoins sound forced or hollow, this is why.

It’s one of the best essays on how Christians should respond to the sexual revolutions I’ve seen. Please check it out.

A Response to Rosaria Butterfield

Many of our readers are likely familiar with Rosaria Butterfield, who has a powerful testimony being converted to Christianity while being a professor specializing in queer studies. Although I’ve had certain disagreements and frustrations with her, she had always struck me as a compassionate, honest, and fair person.

Rosaria Butterfield

For this reason, I was surprised when I recently happened upon this video of Rosaria Butterfield talking to a Presbyterian Church in America (PCA) church. Starting around the 53 minute mark, she made slanderous statements about several groups near and dear to me—the PCA, Reformed University Fellowship, and Spiritual Friendship. I was surprised by the degree to which she misrepresented these groups, because I was expecting better from her.

For example, at one point Butterfield stated,

Especially today, and I know I’m speaking in a PCA church, so I understand the stakes of this, but especially today, the PCA is smitten in a stupid way, and I’m using a hard word, very stupid way, and to their shame, to the gay Christian movement, both A and B.

She also added, “RUF, I’m talking to you here.”

“A and B” refer to the “sides” of the debate on gay relationships and Christianity. This terminology was originally developed at Bridges Across the Divide and later popularized at the Gay Christian Network. Side A is the belief that the sex of the people in a sexual relationship has no bearing on the morality of the relationship, while side B (the view espoused by the writers on Spiritual Friendship) is the belief that the only appropriate context for sex is marriage between a man and a woman. Rosaria’s claim here is that both sides, including in particular the revisionist “side A,” are well-represented within PCA and RUF leadership. This is an extraordinary claim. The doctrinal statements that PCA and RUF pastors and elders uphold take the “side B” view, as Butterfield herself does.

I am fairly familiar with how the PCA is approaching sexuality. Over the past few years, I’ve been a member in good standing of two PCA churches in fairly liberal college towns (Chapel Hill, NC and Madison, WI). I’ve been close with a pastor at each church, and paid some attention to denominational politics. I’ve had a number of friends studying at Covenant Seminary. In all these settings I’ve had numerous discussions regarding sexuality.

And while I never participated at RUF as a student (having gone to a Christian university for my undergraduate work), I’ve known quite a few students and alumni from the group. Several of my friends have gone on to do RUF internships or to go on staff with RUF. And the work of RUF matters to me, to the point that RUF is second only to my local church in terms of how much money I’ve given.

My experience further solidifies my belief that Butterfield’s claim is patently false. I see no evidence that leadership of RUF and the PCA are embracing a “side A” perspective at all. Perhaps Butterfield is just talking about laypeople in the pews or students who attend RUF events, rather than leadership? But it’s not fair to the PCA or to RUF to blame them for the culture in which they’re trying to do faithful Christian ministry. Unless Butterfield can provide substantial evidence to back up her claim, her statements about RUF and the PCA amount to slander.

She also made some harsh and unfair criticism of Spiritual Friendship:

Or hey, I could go “side B” with Wesley Hill and the Spiritual Friendship gang, where I would learn that my sexual desires for women were actually sanctifiable and redeemable, making me a better friend to one and all, but for the sake of Christian tradition, I should not act on them. Well, if you haven’t figured out by now, I was raised on the wrong side of the tracks. So let me tell you right here, that telling someone like me that I am to deny deep desires because of Christian tradition is simply absurd. Christian tradition is no match for the lust of the flesh.

I think that sexual strugglers need gay Christianity and all of its attending liberal sellouts, including the side B version, like fish need bicycles, to refresh an old feminist slogan. Gay Christianity, touted as the third way for those churches and colleges, is a poor and pitiful option to give someone like me. And while some people see a world of difference between between acting on unholy desires and simply cherishing them in your heart, our Lord would say otherwise. If anger is murder and lust is adultery, then the differences that separate the factions of gay Christianity, the differences between Matthew Vines and Wes Hill, take place on a razor’s edge, not a chasm.

This represents a very serious misunderstanding of what Spiritual Friendship promotes and teaches. Spiritual Friendship has always defended the orthodox Christian teaching on sexual ethics (see here, here, here, here, and here, for a few examples).

Now I do want to acknowledge that much of Butterfield’s view is probably from this post by Wesley Hill. At least Ron Belgau and I have long had certain concerns about this and some of Wes’s other writing. Primarily, we thought it was too ripe for misinterpretation and needed more explicit theological development. We also realized it could come across to our critics as viewing temptation or sin too positively, or could encourage sloppy thinking that would actually cause some of our readers to view temptation or sin too positively. Ron has pushed back against this some and attempted to provide a more rigorous reflection on some of the issues in Wes’s “Is Being Gay Sanctifiable?” post.

To be honest, our readers really need a much fuller explanation of what we’re trying to say than can feasibly be done in this blog post. And we need to figure out within Spiritual Friendship to what degree there is agreement among the contributors. Ron and I have started discussing how to do a longer series of posts to discuss some of the questions at hand, but will want to take some time to develop it carefully. But in immediate response to this video, I want to clarify what we are not saying.

I want to be clear: we are not saying that as long as you’re not having sex, you’re fine. None of us would say that viewing pornography or entertaining lustful fantasies, for example, are morally acceptable, even if those are sins that some of us (like many other Christians) struggle with. We take seriously Jesus’s teaching that lust is adultery.

Additionally, we are not saying that desires to have sex with someone of the same sex are sanctifiable or something to be “cherished.” Wesley Hill was trying to describe aspects of his experience other than the desire for sex, and as I said, the point really demands a more rigorous explanation than he has yet provided.

Another strange notion in Butterfield’s presentation of our view is that we just pursue celibacy “because of tradition.” This isn’t really how we would describe it. We try to avoid gay sex because we believe it’s what God wants of us. The reason I haven’t pursued a sexual relationship with a male isn’t just because I want to respect tradition. It’s because I love Jesus. I believe that pursuing that kind of relationship, as with any other sin, would hurt my relationship with Christ. As a Protestant, the value of tradition for me is that it helps me understand what God has taught in Scripture. But Scripture is my ultimate authority, because it’s where I believe God has infallibly spoken.

And to deal with the sin in my own life, what I need is the Gospel, discipleship, and the power of the Holy Spirit. It’s certainly not just a matter of me doing the right thing in my own power because I trust tradition. We’re pitting the Gospel, discipleship, and the Holy Spirit, rather than tradition, against the lust of the flesh. I’m baffled why Rosaria Butterfield seems to think we claim otherwise.

I hope that Rosaria Butterfield, and anyone else who has seen the video, can come to a better understanding of where the PCA, RUF, and Spiritual Friendship stand. And I think Rosaria Butterfield owes these groups an apology for slandering them.

How Should We Then Live?

The recent debate surrounding the essay “Conjugal Friendship” by Giacomo Sanfilippo has yet again reminded me of a the importance of dialogue surrounding sexual minorities in the Orthodox Church. I’m not an expert in the theology of Florensky so I will leave the theological particulars to Sanfilippo and other theologians. I do have experience though in how the Church discusses sexual minorities and interacts with the LGBT community. I have read a few critiques and seen several posts by Orthodox writers and clergy reacting to the post on “Conjugal Friendship.” Most seem to be reading into his essay or assuming the worst about it and lamenting what they see as just another attack on the Church’s steadfast commitment to the traditional sacrament of marriage. I would like to take this opportunity to offer a few reflections on how we as a Church can better discuss the various paths available to sexual minorities within the Church rather than Sanfilippo’s specific content or that of his critics.

   ©️ 2017 Gregg Webb

What I took away from Sanfilippo’s essay was less the specific arguments or case he makes for developing an Orthodox theology of Same-Sex love, and more the fact that he is attempting to find paths of living for sexual minorities within the church. As both a gay man and an Eastern Orthodox Christian, I wrestle daily to try and figure out what I am called by my church to surrender and to give up. I am constantly reminded of all that I am asked to forsake at the Church’s request of fidelity to its, and my own, understanding of same-sex sexual expressions. I don’t need to be reminded that the path my heart most naturally is inclined towards, that of pursuing a husband and a family in a same-sex partnership, is not available to me. I don’t need to be reminded that I am called daily towards chastity and celibacy and to remain steadfast in following all that the Church teaches related to sexual intimacy. I know these things all too well and those battles within my heart rage continually. I need no reminders of these battles or allegiances. Continue reading

My Benedict Option

The Station

I recently had lunch with a friend, and we discussed The Benedict Option. He asked me, “Isn’t that basically what your house is doing?”

I live in a house that we’ve named “The Station.” It’s a duplex with an upstairs and a downstairs apartment. For almost ten years, the upstairs apartment has been occupied by various women from the University of St. Thomas Catholic Studies program. The downstairs apartment had had a variety of occupants, until I moved in with four Catholic men.

When I moved in, I was close friends with the entire house. Seven of us had lived together as undergrads in the Catholic Studies Rome program. So when we started “The Station,” we had already had four months’ experience living in community together (when I say “living in community,” I mean living in that community; I’m not sure there’s such a thing as “living in community,” only living in communities). And over the next couple of years, the house solidified into a pretty dynamic place to live as a young Catholic. 

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The Benedictine Confessional

The righteousness of the saints in this world consists
more in the forgiveness of sins
than in the perfection of virtues.
—St. Augustine

To my knowledge, I’ve only written about the so-called “Benedict Option”—the subject of Rod Dreher’s new bestselling book—once, and it was after the SCOTUS Obergefell ruling that legalized same-sex marriage in all fifty states. In that post, I quoted from the Catholic theologian Paul Griffiths:

What the pagans need on this matter [of same-sex marriage] is conversion, not argument; and what the Church ought to do to encourage that is to burnish the practice of marriage by Catholics until its radiance dazzles the pagan eye.

In other words, if anyone is going to be convinced of the Scriptural, traditional Christian teaching on marriage and sex, it’s going to be because of winsome, attractive, beautiful Christian practice of that teaching. The living out of the biblical teaching on marriage is what will be persuasive, when all political and theological arguments seem to be ineffectual. And that viewpoint, it would seem, is what the “Benedict Option,” at its best, is all about. It’s about strategically regrouping and recommitting ourselves to serious discipleship so that the world can see we’re not just interested in “culture warring” but that we’re mainly about living out what we profess to believe.

I still think, two years after Obergefell, this is basically right. But I’ve also been thinking lately, since Dreher’s book has been published and I’ve now had a chance to read it, about a qualification or addendum I’d want to make: When Griffiths talks about Christians’ “burnishing the practice of marriage,” that can’t mean “practicing Christian marriage ‘successfully’ or flawlessly.” It also, and inevitably (given the reality of what the Anglican Thirty-Nine Articles of Religion call the “remaining corruption” of those who are regenerated in Christ), must mean confessing sin and finding forgiveness and pursuing reconciliation in our marriages.

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Rediscovering Friendship, Alabama-style

I’m in Birmingham, Alabama for the next few days to preach at the Cathedral Church of the Advent and — you guessed it! — to give a talk later tonight on “spiritual friendship.” The good folks over at AL.com were kind enough to let me say something on their website about friendship, and I thought it would be worth sharing here too. An excerpt:

When I move to a new city, as I have had to do four times in the last decade, the question that usually looms largest in my mind is: Will I be able to make new friends here? I’ve been single all of my adult life, and without a spouse or children to help ease my transitions, I rely a lot on friendship, both for the support and comfort I need but also so that I can have a dependable place in my life to give support and comfort to others. Friendship isn’t just an optional luxury for me. It feels more like a calling.

For a while, my passion for finding and cultivating close friendship felt like an uncommon hobby with no blogs or group texts or nerdy conferences where I could go to gush with fellow hobbyists about it. Sometimes it seemed as though I were making things up as I went along, performing a dance of friendship I had to choreograph myself. I knew a lot of people were like me — men consistently report wanting close friendships at the same rates that women say they do — but it also seemed like a secret that none of us wanted to discuss with each other.

But then, being a Christian, I decided to start rummaging through the history of my religious tradition, looking for friendship exemplars — forerunners and models and saints — whose lives and writings might be able to give me guidance for my twenty-first century life…

Read the rest here.

Gay Men and Falling In Love – Part III

In the last few posts in this series on gay men and the phenomenon of falling in love (Part 1, Part 2), we have spent a bit of time framing the conversation well.

We first walked through the theological and philosophical foundations of personhood where we highlighted the positive strivings of humans over against a pathologizing of human desires. Then, we looked at how humans attach to other humans and what security and anxiety looks like within those relationships. In this third and final post, I’m going to bring both of those realities together and contextualize it for the gay celibate community in our current cultural climate.

Hopefully, by the end of this series, we will see a more complex view of what it means to have feelings for another human. We may not have concrete answers but maybe we can begin to ask the right questions.

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