Happy Thanksgiving, dear readers! I know I speak for Ron and all the other contributors too when I say that we are so grateful to be in this virtual community with you all, and we’re thankful for every interaction we’ve had with you here.
… Jesus goes on to discuss the matter of singleness, on which topic he is equally stringent. Don’t make the mistake, he seems to say to his followers, of thinking that if you opt out of marriage, you are thereby exempted from martyrdom. Whether one is unmarried due to a biological incapacity for spousal union or prevented from it by circumstances or embracing that state voluntarily, Jesus imagines the unwed as those whose lives are to be lived “for the sake of the kingdom of heaven” (19:12). Christian singleness too, like Christian marriage, is not about “brief joy and long sadness,” to return to Luther’s quote above. It is instead one more way in which we begin to unlearn selfishness, to embrace a kind of spiritual martyrdom, and find our desires redirected toward the city of God. Singleness too is about holy dying, about the sanctifying transformation of desire and belonging.
The whole piece is about how, whatever vocation we’re led into, it’s going to be a pathway of dying to our “old selves” and embracing our new life in Christ. As C. S. Lewis memorably put it, “Die before you die. There is no chance after.”
Maybe it’s an odd thought for Thanksgiving Day, but I hope that it’s an encouraging one in a roundabout way. So many of you who stop by here to read and think with us are living this life of daily death-and-resurrection, and it inspires me to no end.
In yesterday’s post, I alluded to a pilgrimage to France with my friend Steve in October of 2002. Today, I want to reflect more deeply on that experience.
On the morning of September 17, 2002, Steve had checked into Swedish hospital in Seattle with stomach pain. That afternoon, following a wide array of tests, an oncologist broke the news that he had pancreatic cancer, and had as little as three months to live.
Later that week, I received a cryptic phone call, asking if we could meet to talk. We met at a Vietnamese restaurant, and over enormous bowls of Pho soup, Steve asked if I would be available to accompany him on a pilgrimage to Europe. He wanted to bathe in the healing waters of Lourdes, and if his time on earth was to be limited, he wanted to use some of it seeing some of Europe’s great pilgrimage sites.
I had a conference to attend in San Diego in early October, and another in New York in early November. But if we spent the last three weeks of October, I could do it. We hastily booked plane tickets, and sketched out an itinerary.
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.
Several years ago, Eve Tushnet wrote, “you can’t have a vocation of not-gay-marrying and not-having-sex. You can’t have a vocation of No.” This need to focus on the positive side of Christian discipleship has often been echoed by other Spiritual Friendship writers. Most recently, Melinda Selmys said, “If we are going to say ‘no’ to gay marriage, we have to provide gay people with human relationships where we offer love, fidelity and mutual support.”
This focus on the positive vocation to love is not an original formula we came up with. It is a basic element of Christian and Catholic teaching, applied to the particularities of ministry to lesbian, gay, and bisexual persons.
I was talking with a friend of mine the other day about the message we send to gay people who are trying to figure out what to do with their sexuality in light of their desire to live faithfully as Christians. He, like me, is a gay man in a mixed orientation marriage. So much of what Side B writers have communicated resonates strongly with him and certainly reflects his own experience, as it does mine.
Still, when you’re a minority of a minority of a minority, as is the case when you’re a Side B gay Christian in a mixed orientation marriage, the conversation often defaults to something that doesn’t really pertain to your situation. And my friend challenged the status quo of the Side B conversation, warning against a determinist attitude that sort of forces gay Christians into celibacy, rather than allowing them to receive it as a vocation. This is certainly not a new critique; it has been brought up before by Side A writers and thinkers, as well as those who would oppose the very language of sexual orientation. But is there something to it? Something that even Side B Christians can acknowledge should be tweaked or corrected—or at least clarified—in our remarks on faithful Christian living for gays and lesbians?
Last week I saw The Lobster, an extremely sad and violent romantic comedy about a world in which, if you don’t find a romantic partner within 45 days, you’ll be turned into an animal. It’s sort of “Why Our Culture Desperately Needs Spiritual Friendship: The Movie.” I hesitate to recommend it to you guys, because it was really hard to watch, partly because it’s so bleak and partly because it’s bleak specifically about loneliness and feeling like there’s no place in the world for someone who hasn’t found a spouse. But it’s a revealing movie–a funhouse mirror held up to our culture as it really is. I reviewed it here.
But here I’d like to talk about what isn’t in the movie even a little bit, because–and maybe this is spoilerous–what’s totally absent are the three theological virtues.
I recently had the opportunity to speak at a small Christian university’s chapel about sexuality, friendship, justice, and the calling of the church. You can listen to the message here. If you don’t have 27 minutes or if you hate references to Harry Potter in talks about sexuality, I cobbled together a partial transcript of the second half of the presentation below. There’s so much else to say, but hopefully it’s a small encouragement.
[After an opening section on the connection between, friendship, empathy, and social justice]:
Friendship, knowledge of someone, creates the foundational commitment that enables acts of mercy and justice to be meaningful, mutual, and ultimately good. Trying to serve people without developing friendship and empathy will only cause harm.
We nod our heads about friendship and community and service, but when it comes down to the nitty-gritty of daily life, of making substantive changes to our communities, most Christians leave sexual minorities to fend for themselves.
Gay/SSA Christians frequently feel stuck and isolated between a broader society that increasingly stigmatizes and misunderstands our religious convictions and a church that is often disinterested in or openly hostile to our existence. The church is our family, and yet we have to fight so hard not to be held at arm’s length.
This past weekend I visited City Church in San Francisco to have a public conversation with my friend Julie Rodgers about moral disagreement over same-sex marriage in the church. The goal of the conversation was to explore our differences—Julie is “Side A,” which means she believes God blesses same-sex marriages, and I’m “Side B,” believing that marriage is “male and female”—and to talk about what it might look like to find friendship and some kind of common cause in the midst of disagreement.
I won’t go into all of what happened at the event—the audio recording should be posted soon at the church’s website, and you can listen for yourself—but I did want to reflect a bit here on a couple of the points of divergence between Julie and me, in the hope of continuing the conversation…
The BBC has an interesting story today on an “intense” friendship between John Paul II and philosopher Anna-Teresa Tymieniecka. The story itself is quite beautiful, but it’s also interesting to see the reactions that circle around it. On the one hand, someone at the BBC seems to be doing their best to milk a little bit of salacious click-bait out of the matter (as a writer, I suspect the hand of an editor in this – the lines that hint at non-existent intrigue seem a little forced, as if they were added or augmented after the original draft.) On the other hand, some of the comments that I’ve seen on FaceBook make it clear that a certain portion of the Catholic world would have been scandalized even without the BBC’s help.
In my previous post on Protestants and celibacy, I focused primarily on the Scripture passages that address celibacy directly. Another important part of Scripture to consider, and one frequently brought up, is the account in Genesis. God’s claim that “it is not good that the man should be alone” in Genesis 2:18 (ESV) is a common proof text for a negative view of celibacy. As I have written previously, I do not believe that equating “alone” and “unmarried” is a responsible way to read this passage.
I would like to focus on understanding what Scripture is really teaching us in the Genesis account. I will do so by focusing on one of the most important principles of interpreting Scripture, namely paying attention to context. In examining various areas of context, I’ve come to the conclusion that procreation is a significant component of God’s solution to “being alone.” Adam’s difficulty lay not in being unmarried: the difficulty was rather that he was the only human being. Humans, after all, are designed to need connections with each other. Marriage is but one form of this connection made possible by a world where people follow the command to “be fruitful and multiply.”
Celibacy, in turn, has its own inherent difficulties. Most people desire the kind of shared life usually found in marriage and have the biological desire to have sex. These desires, particularly the sexual ones, are unlikely to go away just because one has other forms of community. But we also need to learn to view celibacy the way Scripture does, which includes reading Genesis 2:18 in the light of what the passage is actually saying. We must not read something into it other than what is actually there. Without further ado, let’s look at one of the major areas of context.Continue reading →