Tag Archives: same-sex marriage

The Rise and Triumph of the Modern Self: Carl Trueman on Our Cultural Crisis … and “Mr.” Potato Head??

Who am I?” A profound yet difficult question. How does one go about trying to answering it?…. and what does this all have to do with “Mr” and/or “Mrs” Potato Head?

A generation ago, the thought of “a woman being trapped in a man’s body” was commonly rejected as unthinkable silly talk. Such a thought was judged to be simply incoherent.

Today, the idea that anyone can simply define their own gender, as an expression of one’s self, is quite normal, in many social, political, business, and educational institutions. Three examples come to mind to illustrate this:.

  • Among ordinary Americans: A 2020 Gallup poll shows that 1 in 6 Americans, between the ages of 18 and 23, consider themselves to be somewhere in the “LGBTQ” category, as opposed to 1 in 50 Americans, ages 56 and older.
  • In politics: In the month that I am writing this post (March, 2021), the U.S. Senate is considering a bill, already passed in the House of Representatives, called “The Equality Act,” that would enable sweeping changes in current law, regarding how schools, employers, religious-affiliated institutions, and even parents of children handle such questions of self-identity.
  • In business: A book that features testimonies from trans-persons who later regretted pursuing gender reassignment surgeries, or other medical procedures, Ryan T. Anderson’s When Harry Became Sally, was delisted from the world’s largest book seller, Amazon.com, as Amazon says that the book violates their company policy, which prohibits them from selling books that “frame LGBTQ+ identity as a mental illness.

That first example alone blows my mind every time I think about it. So, how did this radical perception of the self change so rapidly within such a short period of time?

While still keeping the characters of “Mr” and “Mrs” Potato Head, in February, 2021, Hasbro announced that they will remove the “Mr” from the overall brand name, which is now simply, “Potato Head.” Now “kids [can] create their own type of potato families, including two moms or two dads,” presumably with interchangeable parts, where dads can become moms, and moms can become dads. How did we get here? Carl Trueman helps us out. (Link to the full Hasbro press release, including the video you have to see to believe)

The Roots of Our Current Crisis Regarding the Self

Before going any further, it is important to say that gender dysphoria; that is, having a sense that one’s personal experience of gender is not congruent with one’s biological sex, is a real phenomenon, involving real people, with real confusions and real consequences. We should never be quick to brush off the difficulties facing by people, particularly youth, who struggle deeply with troubling, and often painful experiences related to gender identity. (See my review and personal reflections on Preston Sprinkle’s marvelously helpful book, Embodied: Transgender Identities, The Church, & What the Bible Has to Say ) But aside from such personal and pastoral issues, as important as they are, there is the broader question of how such fluid understandings of gender have emerged in the larger cultural conversation, in the secular West. Where did this sudden emergence of gender identity questions come from?

If you consider yourself to be a thinking Christian, and the current wave of interest in all things “trans” concerns you, then I know of THE book that you need to read: Carl Trueman’s The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution is a long awaited attempt to frame the historical and philosophical factors that have led to our current, cultural moment. Trueman currently serves as a professor of biblical and religious studies at Grove City College, but he has had a distinguished career as a Fellow at Princeton University, and in teaching church history at Westminster Theological Seminary, in Philadelphia, Pennsylvania. Born and raised in England, Trueman is what can best be described as a confessional Protestant, a member of the Orthodox Presbyterian Church, holding fast to an unabashedly Reformed and Puritan mode of evangelical faith, and a cohost of the Mortification of Spin podcast, an intellectually and spiritually invigorating podcast I listen to from time to time. But as Trueman articulates so well in The Rise and Triumph of the Modern Self, he is fully conversant with the best of modern and post-modern philosophy and historical studies. His work is lucid, insightful, and inviting, all at the same time. In fact, you really do not learn of Trueman’s confessional convictions as a Christian, until towards the end of the book, but he does so in a thoughtful and irenic fashion, without shying away from the challenges of today’s controversies.

How Did We Get Here, to This Cultural Moment?

Back to the original question: “Who am I?”  The question of one’s self-identity has undergone a cosmic shift over the past few centuries, argues Trueman. The touchstone on which Trueman places his analysis comes from the thought of the Canadian Roman Catholic philosopher, Charles Taylor, author of the highly acclaimed The Secular Age. But for Trueman’s purposes, he zeroes in on Taylor’s work as to how the concept of the self has changed during the modern and post-modern eras. In particular, Taylor argues that the shift in answering the question, “Who am I?,” has increasingly moved towards an inward, introspective direction. In the premodern world, the concept of self-identity was wrapped up in what some external, objectifying source said about you, such as a parent, a feudal lord, or a priest or other spiritual guide expressing a body of church teaching. The quest to understand one’s self-identity is grounded today in a therapeutic mindset, by “looking within.”

Reinforcing this point, Trueman highlights the thought of American sociologist, Philip Reiff, who says that today we have a “plastic” view of the self, whereby we can fashion our own-self conception to be whatever we like it to be. Together with that, Trueman adds Roman Catholic philosopher Alasdair Macintyre as yet a third voice, who suggests that today’s language of self-expression is primarily “emotive,” namely that today’s ethical “values” are essentially the products of “expressive individualism.”

Trueman contends that this bend towards “expressive individualism” is inescapable now. The Christian church is caught in the thick of it all. Diagnosing how we arrived at this “expressive individualism” is the set of historical ideas that Trueman seeks to unpack in The Rise and Triumph of the Modern Self.

Owing largely to the influence of Sigmund Freud, all of these trends find their biggest impact in the areas of human sexuality and gender: Someone is “gay” because they “feel” that way, and that tells them a lot about “who they are.” Or, as has emerged in recent years, we have the idea that someone can define themselves as being a “man” or a “woman,” simply on the basis of how they “feel.” The language of identity has moved, in small increments, from the objective to the subjective.

Far be it for me to try effectively lay out the full framework of The Rise and Triumph of the Modern Self. I can best refer the reader to consult either the summary reviews written by Regent College theologian Paul Helm, at his website, or at MereOrthodoxy.com. Let it suffice to say that Trueman does a masterful job weaving in the thought of Marx, Freud, and Darwin to buttress his thesis, along with some erudite analysis and critique of the Romantics, like William Blake and Percy Shelley, as well as an engagement with other seminal thinkers like Rousseau and Nietzsche. In particular, I once had a particular fascination for William Blake’s view of Christian spirituality, but Carl Trueman has convinced me that such a warm appreciation has been sorely misplaced, due to Blake’s advocacy of “free love” in his early years. Among a host of other insights, Trueman gave me the most succinct analysis of ethicist Peter Singers’ rationale for accepting abortion that I have ever read, due to Singer’s attack on orthodox Christianity (readers interested in pro-life concerns should read The Rise and Triumph for that reason alone!)

The sexual revolution of the 1960s, and the consequences that have been born out in terms of the legalization of same-sex marriage and widespread public acceptance gender re-imagination, is all the fruit of cultural trends in the past few hundreds of years that Trueman brings to light. While readers may know very little about Rousseau and Nietzsche, in particular, the thought patterns they championed have seeped into all levels of society, from pop-culture to the halls of academia.

Book reviewer Mark Ward calls The Rise and Triumph of the Modern Self an “excellent — though long and at times tedious — book.” I would not characterize it as “tedious“, but it does assume at least some familiarity with a number of the world’s greatest thinkers since the 18th century age of Enlightenment, which might be daunting for the uninitiated. But Ward is right to point out that far too often Christians will dismiss the uncomfortable ideas of the Sexual Revolution in a very glib fashion as being “from Satan,” as though that should settle the matter. This is naive.

All ideas, including evil ones, do not spring up from nowhere. They have a history. There is a path that such ideas follow. At first, these ideas appear to be ridiculous. But then slowly over time, they gain more and more traction, until whole societies will adopt them as perfectly acceptable. For Westerners in the 21st century, this is including not simply mainline liberal Protestant churches, but even evangelical churches, to varying degrees. Today, we see the growth of such ideas being slowly cultivated, which eventually bears the fruit that we see all around us. Reviewer Andrew T. Walker likewise has other helpful insights, as well as does this interview with Trueman by Fred Zaspel.

One particular application has to do with how poorly Protestant evangelicalism, in general, does at presenting a truly sacramental expression of distinguishing between male and female, in the life of the church. Far too often, evangelical churches will get sidelined with questions about whether or not women can serve as elders/pastors in a local church, thereby missing the deeper question as to how churches can effectively model what it means to be Fathers and Mothers, in an age where understandings of gender and human sexuality owe more to cultural stereotypes, as opposed to reflecting on the great theological truths of the Christian faith. We live in age when differences between male and female are often reduced to something merely having to do “with the plumbing,” and even that can be altered, with the appropriate medical procedure.

 

Calling All Christians To Think Theologically… and Imaginatively

Trueman admits that diagnosing the problem is one thing. The harder part comes in trying to come up with an adequate solution. The chaos resulting from this therapeutic revolution appears to have no end in sight. Furthermore, this reconceptualization of the self has political consequences. It is not enough to merely tolerate inward expressions of the self. They must all be recognized as morally valid. This explains why the ratcheting up of the culture wars, over the previous few decades, have now reached such a high, fever pitch. The advocacy for the “Equality Act” is no historical accident. It is the culmination of years of culture pressure, building up slowly over time.

Trueman does suggest that the answer for Christians, in how to respond to this movement, lies in the importance of community. As Christians grapple with these issues, they need to do so within the context of a worshipping community, in submission to the study of the Scriptures, as opposed to working out their angst on their Facebook and Instagram social media pages.

Comparatively, the so-called LGBTQ community, though it is hardly a monolithic entity, has enjoyed strong bonds of community, over the past few decades. Such bonds are in many ways as supportive, if not more supportive, than what you find in many Christian churches. But the communal cohesion of the LGBTQ movement has been its primary engine for success, and orthodox-minded Christians have much to learn from this strong sense of community bonding.

As far as the “Potato Head” brand goes, the idea of mixing and matching “Mr” and “Mrs” Potato Heads, with presumably interchangeable parts, to produce different varieties of families and gender transitions, is merely one of the many ways Philip Reiff’s concept of the “plastic” self is being integrated into the norms of post-modern society. Critics of those who are concerned about this transformation of the self will surely dismiss such criticism as being hyper-over-reactive. But it is the up-and-coming generation of young people who will be left trying to figure all of this stuff out.

What To Do About It?

Is the answer to try to boycott Hasbro? Probably not, at least not in the long run. Neither is trying to return to some “golden age” of Christendom the answer either, through trying to control and takeover the machinery of civil government. At least, that is my take, and from reading The Rise and Triumph of the Modern Self, I gather this is Carl Trueman’s perspective as well. Applying such cultural pressure might accomplish something in the short run, but it will surely just enrage proponents of such cultural shifts, causing them to double-down against Christian “intolerance.”

Thankfully, Christians are not alone in their anxiety about all of this. There are also secular liberals, and other thinkers, who are deeply concerned about such fluid understandings of the self. Consider best-selling author Abigail Shrier, from her appearance before Congress arguing against the proposed Equality Act. Her testimony that the Equality Act would encourage great harm against women and girls, in our society. But Christians need to go further than this, with a more transformative outlook upon contemporary Western culture.

What it does take is for Christians to learn how to think about the Bible’s view of the self, and how that is contrast with today’s view of the self. Christians ranging from plumbers and construction workers to soccer moms to college professors need to be able articulate an evangelical theology of the self. This is not a job just to be left with pastors and Christians public intellectuals. It is something that must be cultivated in Christian small groups meeting in living rooms, Bible classes meeting in church buildings, and in one-on-one get togethers for coffee and lunch.

Every Christian believer needs to be a theologian able to articulate a theological anthropology that adequately describes a Scriptural view of the self. Christians can then help their non-believing neighbors understand the beauty of what God intended for humanity, without flaming the passions of the culture wars. Christians need to rediscover the value of natural law, and think creatively to stir the imagination with a genuine picture of what the Kingdom of God really looks like, that our secular neighbors might find attractive. We must recover the art of persuasion. Thinkers like G. K. Chesterton and C.S. Lewis did this in their generations. We need new Christian voices to do the same in ours. Carl Trueman sets out the task before us.

The Rise and Triumph of the Modern Self is surely to be one of the most, if not “the” most, important and reasonably accessible intellectual history of the West to date, that bears consequences in the marketplace, the voting booth, and in the world of education, that shapes our children. Christians need to be conversant in these matters, so that we can be better persuaders of the truth of the Gospel, as opposed to automatically going to the “you must be Satan” line of attack, and thus stopping the conversation. The Rise and Triumph of the Modern Self will help the thoughtful Christian to engage these new and revolutionary ideas, that appear to be going mainstream, so that we might be able to have thoughtful and meaningful discussions, even where there are sharp points of disagreement. This is a must-read for Christian pastors and thought leaders, or any Christian committed to thinking deeply about the rise and triumph of the modern self.

A number of excellent interviews with Carl Trueman are available on YouTube, but I found this discussion between Southern Baptist Seminary president Al Mohler and Trueman to be particularly engaging.  You may not agree with every aspect of the discussion, but if you are on the sidelines about whether or not to read this book, I would urge you to listen to an interview like this, and I believe you will agree that the topic is perhaps one of the most timely and important ones Christians, as well as non-Christians, need to have together.


Is Evangelicalism On A Slippery Slope Regarding Gender?

14th in a series.

If you are just joining in, I urge to go back to the first blog post in this series, and work your way forward, to get to where we are now, as this discussion will now take a different, broader turn, built on what was discussed previously….

Here is a hot potato to try to handle: If evangelical churches move in an egalitarian direction, regarding having women as elders, are they on a slippery slope towards accepting same-sex marriage?

For many conservative evangelical churches, that have chosen over the past one hundred years, or more, to ordain women at all levels of pastoral ministry, the answer would be a firm, “NO.” Consider these examples, and the dates when women first started to be ordained: Nazarenes (in 1908), the Assemblies of God (in 1914), the Free Methodists (in 1864), and various Pentecostal churches (in 1906), along with their charismatic descendants.

Despite a few exceptions here and there, these historic denominations have maintained a firm commitment to a classic, historic view of Christian marriage, as being between a man and a woman. They have held to other fundamental doctrines of Christian faith, too. Many have come to Christ, through the effectiveness and faithfulness of these ministries, and have held stedfast to the Gospel. Many egalitarian evangelical churches are indeed growing. Slippery slopes, therefore, are not automatic.

On the other hand, the story among mainline Protestant churches is quite different. The Episcopal Church USA began ordaining women as priests in the 1970s. Back then, it was unthinkable for many Episcopalians to consider the possibility of having same-sex marriage ceremonies held in their churches.

Fast forward to the first decade of the 21st century, when the Episcopal Church USA ordained an openly practicing gay man as bishop of an influential northern diocese. In 2018, the Episcopal Church passed a resolution, stating that same-sex couples will now be able to marry in their home parish, even if their local bishop has moral objections to same-sex marriage. The resolution stopped just short of fully integrating same-sex marriage liturgy into the Book of Common Prayer, but that has not stopped some Episcopal priests from secretly performing same-sex marriage ceremonies.

The story has been repeated a number of times over the years. Mainline churches that several generations ago began to ordain women, and promised to “hold the line” against same-sex marriage, are now finding themselves under increased pressure to allow for and even endorse same-sex marriages in their churches. The United Churches of Christ began ordaining women in 1957. In 2005, the United Churches of Christ affirmed “marriage equality” in their foundational documents. The same type of stories have been repeated, or are currently repeating, among more mainline Lutherans, Baptists, Presbyterians, and some United Methodists.

As a result, these once dominant, mainline bodies of churches have continued on towards a trajectory of decline. Mainline churches once boasted of 30% affiliation among Americans in the early 1970s. That number has dropped to around 10% affiliation among Americans in 2017. If the current trend continues, mainline churches may not be around anymore in about 20 years. Or at least, they will become a shadow of what they once were. Is the current trend reversible?

Furthermore, as the mainline has declined, the line between evangelical churches and the older mainline has grown fuzzier and fuzzier. The culture today is vastly different from the culture a hundred years ago. That being the case, what can prevent an evangelical church today, in the current cultural climate, from following the declining pattern already established by the older mainline?

Many egalitarian evangelicals unswervingly hold to the conviction that the practice of having women as elders and pastors is fundamentally unrelated to the question of same-sex marriage. I do not question this conviction. As stated above, plenty of evangelical churches who have been ordaining women to elder or pastoral ministry have remained firm in their commitment to classic Christian sexual ethics. In other words, an “inevitable” slippery slope is a logical fallacy.

However, what I am not sure about is why these issues are fundamentally unrelated. This question of why same-sex marriage is wrong, and why women as elders, for many, might be wrong as well, does not get thought about often enough. I know many fine egalitarian Christians who truly believe these issues are fundamentally unrelated. But it is not always clear as to why that is the case.

Give this some consideration: The main issue with having women as elders is not about competence nor ability. It is about gender. Likewise, the main issue about same-sex marriage is not about love, family, or commitment. It is about gender.

What then is our theology of gender all about? Do the gender distinctions between male and female really matter, and where is this to be applied? Only with respect to sexual behavior, or is there more to it?

The narrative of creation sets the stage for how we think about gender, what it means, how significant it is, and where the differences between male and female really matter:

So God created man in his own image,
    in the image of God he created him;
    male and female he created them.
(Genesis 1:27 ESV).

This is a complex issue, that requires thoughtful reflection, and no single blog post can easily resolve the discussion. To put it briefly, Genesis teaches us that men and women are created by God to be equal. But men and women are NOT interchangeable.1 The problem is, that in discerning what the practical implications are, requires a lot of thought and prayer, in our efforts to figure this stuff out.

Egalitarians must be willing to take a hard look at this: By promoting the idea that woman should be serving as elders/pastors, are they merely copying “what the world does,” or are they truly resisting “the world?” Is egalitarian theology really rooted in the Gospel? If not, then perhaps the gains of tinkering with church eldership will be offset by the dilution of a robust theology of gender.

Complementarians must be willing to take a hard look, too: By only permitting men to be elders/pastors, are they honoring women, or are they somehow denigrating women? Is complementarian theology really rooted in the Gospel? If not, then the hard line taken against women in those leadership roles will distort a truly robust theology of gender.

What Is The Positive Posture To Take on Such Matters?

A further problem to consider is this: When trying to “hold the line” on an issue, whether it be same-sex marriage, or for some, women as elders, are we neglecting to consider what might be a more positive way of approaching these issues? Are Christians to be known for what they are against, or for what they are for?

If a church is going to forbid same-sex marriage, it is imperative that a church consider how that community will serve and support those who wrestle with same-sex attraction. If someone in this latter category agrees with the position of the church, regarding marriage as being only between a man and a woman, or perhaps they are unsure, but who remain open to the teaching of the church, how will that person find love, support, friendship, healing, and encouragement, in their own journey of faith, in that community? With respect to ministry to the so-called “LGBTQ” community, what are Christians known to be for?

Likewise, if a church is going to forbid women from serving as elders or pastors, it is imperative that a church consider how that community will serve and support women, who have extraordinary gifts and skills for ministry. Will they be treated as mere “second class citizens,” in comparison to men? Or will women be fully supported and encouraged to use their gifts and skills? What are Christians known to be for?

Too often, churches will make statements concerning an issue, in an effort to “hold the line” against cultural trends invading the church, and completely neglect the pastoral implications that inevitably arise, due to making such statements. When such churches neglect such things, often their statements fall upon deaf ears. In other words, how we say something matters just as much, if not more, than what we say.

Are men and women flourishing together in your church?

Whew! There is lot more I could say about it, but I will leave it at that. For the remaining blog posts in this series, I will circle around the airfield a few more times, so to speak, and then try to “land the plane.”

 

Notes:

1. Sometimes, Galatians 3:28 gets thrown into the discussion: “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus (ESV).” Some see this as breaking down the distinction between male and female, but one must be careful here, not to minimize Genesis 1:27 in the process. The more traditional interpretation of Galatians 3:28, adopted by most modern day complementarians, suggests that male and female are equal in Christ, with respect to salvation; specifically the work of justification. It does NOT mean that male and female can serve in equivalent roles, in the church. More recent egalitarian interpretations extend the application of Galatians 3:28 beyond the work of justification, to include how male and female are to relate together, in the order of the local church.   


“Such Were Some of You”: The Language of Christian Identity

Can a Christian ever call themselves a “sober alcoholic?” Or a “non-practicing adulterer?” A “celibate gay” person?

The controversy over the Revoice conference has died down some, but the main topic continues to provoke earnest discussion among evangelicals: Is it ever appropriate to use the terminology of “single” (or “celibate”), “gay,” and “Christian” within the same sentence, to describe some believers? Does such language inherently betray a compromise of a Christian’s identity, as being founded only upon our relationship with Christ? Or even worse, does it wrongly identify a Christian with their sin?

A driver’s license tells us a lot about a person’s identity, but there is a deeper question for Christians: How should a believer “identify” themselves?

Continue reading


Is the Temptation to Sin, Itself, Sin?

Most Christians know that temptation is what can lead us into sin. However, when we experience temptation, is that experience, in and of itself, sin?

There has been a very lively debate in evangelical theological circles in recent months, on this very question. The occasion for the debate has been the Revoice Conference controversy, the question of same-sex attraction, and how it relates to sexual orientation, lust, and behavior. But the implications are far reaching, as the debate gets to the very heart of how all believers progress in our sanctification.

Sanctification 101: Temptation vs. Sin

As a new believer, back in my teenage years, I struggled intensely, just as almost every high school boy does, with sexual lust. I really needed help in this area, and I got some great advice once at a Christian youth music festival.

The main speaker put it this way: If you see a girl, and you find yourself attracted to her, that is not sin, in and of itself. Instead, that is an opportunity for you to thank God that you can appreciate the beauty of another human being. So, praise God for beauty, but then take your eyes off of that girl, lest you fall into sin! You have been presented with an opportunity to sin, but it is a temptation, for which you can resist, and say no to. In our obedience, God can give us those little victories, as we progress forward in following Jesus, by trusting in the work of the Holy Spirit to transform us.

But if you find yourself drawn to take a second look at that girl, and allow your imagination to run away, then you are in real trouble. That would be lust, and lust would be sin (Matthew 5:27-28 ESV). Resisting temptation at that point is not enough. You must repent of your sin, and seek the Lord’s forgiveness. In other words, there is a clear distinction between temptation and sin, and the two are not necessarily the same. We resist the one, and repent of the other.

That nugget of wisdom has served me well over the years, convicting me at times where I have needed to be convicted of my sin, which is sadly, yet honestly, a continuing difficulty for all Christians, and giving victory at other times, when God gave the strength to say, “No,” and I followed in that obedience.

Sanctification 101 Twisted Around

Strangely though, there are some Christians who seek to turn that simple advice, that I got as a teenager, and flip it on its head. In classic Christianity, marriage between a man and a woman is the sole arena for sexual relations. Any sexual expression, in thought or deed, outside of that, is sin. But a well-intentioned, theological movement, among some Christians, regarding same-sex attraction, in response to challenges from the culture, adds a peculiar, mind-blowing twist.

Apparently, it is not enough for some Christians to reject same-sex relations, either in thought (fantasizing about it) or deed (physically engaging in such behavior). Pay attention to that, as it is important. The teaching goes beyond that.

Consider the words of prominent Baptist theologian, Albert Mohler, (from The Briefing), who gives an otherwise thoughtful, trenchant critique of the tendency to confuse one’s sexual identity with one’s spiritual identity in Christ. He raises some important questions, observations, and cautions, with which I support. Yet despite having a prophetic outlook, and crucial voice in the conversation, in this essay, Dr. Mohler makes this shockingly broad statement: “The Bible identifies internal temptation as sin….We are called to repent both of sin and of any inner temptation to sin.

What are we to make of this?

Repenting of sin, I get. But repentance of temptation?? How does one go about doing that? Was the advice I received as a teenage boy, as applied to thinking about girls, in error?

For such Christians, in a nutshell, the mere presence of same-sex attraction in a person’s life is inherently lust, and therefore, it is inherently sin. Same-sex attraction, awakened by temptation, is surely a disordered desire, a fallen part of human nature, and it can lead to sin, but is it actually sin itself?

If you extrapolate that way of thinking out to include all sexual attraction, consistently, outside of marriage, heterosexual as well as homosexual, you reach a very, very strange conclusion. Let me explain, in a few steps, why I believe that this view is misguided at best, a theological error that has far reaching negative consequences, if left unchecked.

These are weighty issues where sound bite answers will not suffice. Here is a meager attempt to hit the highlights. So here we go… Continue reading


What Al Mohler Gets Right … and Wrong … about the Revoice Conference

 

Al Mohler, the president of Southern Baptist seminary, and host of The Briefing, a podcast I recommend, is an important voice in evangelical Christianity, offering moral clarity and biblical perspective on critical, cultural issues challenging the church today. So, it is with some thoughtful hesitation that I must offer a rejoinder to a recent commentary he gave on WORLD magazine’s, The World and Everything in It, radio and podcast program.

In Dr. Mohler’s three and half minute commentary, he expressed grave concerns about the Revoice Conference, a new church conference, being held this week in St. Louis. A look at their website summarizes its purpose, that of “supporting, encouraging, and empowering gay, lesbian, same-sex-attracted, and other LGBT Christians so they can flourish while observing the historic, Christian doctrine of marriage and sexuality.

What bothers Dr. Mohler the most is the rather broad use of LGBT-type terminology and identity language when it comes to sexuality. In particular, Dr. Mohler is alarmed by one workshop session entitled, “Redeeming Queer Culture and Adventure.” He concludes that the organizers of Revoice are trying to embrace something that is, in reality, contradictory. In other words, you can not affirm any redemptive aspect of “queer” culture and at the same time hold to a Scriptural model of sexual morality.

Dr. Mohler has a point here. If I was leading the workshop, I would steer away from the “queer” terminology, as it has such negative connotations in the church today. Furthermore, many Christians are becoming confused as to what to think about gender identity issues. In this respect, Dr. Mohler is totally right. If someone identifies themselves as a “gay Christian,” without clarification, it could be very, very troubling, as our identity should be founded on Christ, and not upon our sin.

Sadly, however, Dr. Mohler’s critique completely misses the reason why the conference is being held in the first place. It is time to set the record straight.

When Exodus International, the largest “ex-gay” ministry in the world, ceased to function back in 2013, it left a huge void as to how Christians can faithfully minister the Gospel with those who wrestle with same-sex attractions, all while western societies appear to be racing towards the legal acceptance of same-sex marriage. Christians can be thankful for testimonies from authors like Rosaria Butterfield and Christopher Yuan, and those in the Restored Hope Network, who despite great difficulties, have found deliverance from their struggle with same-sex desire.

However, not every Christian shares that same set of positive experiences.

A small, yet still significant, group of believers in our churches have been doing everything they can to try to change their sexual orientation, and yet the hoped for deliverance has never come. They have tried counseling, psychotherapy, prayer, parental reconciliation, even shock treatment, and still, they wake up in the morning, still finding themselves attracted to members of the same sex. And yet they honor the Bible’s teaching on sex and marriage.

They feel sidelined by the church. They remain silent in our congregations, fearful of being exposed. How can the church effectively offer the love of Christ, and the support of welcoming community, to these people?

The Revoice Conference exists to try to answer that very question.

Contrary to Dr. Mohler’s puzzling view that the Revoice leaders “want evangelicals to accept LGBTQ identity as permanent,” like trying to pull the wool over our eyes, there are believers in our churches who are trying to figure out how to live the Christian life, when their sexual attractions do not appear to be changing, as Dr. Mohler would expect them to be. Author Gregory Coles is one of them. I have several such Christian friends.

I am not able to attend the conference this year, but I am very glad that this conference exists, as it is an attempt to fill that void with praying people who care about this “sexual minority” group. The thought of hundreds of otherwise silent believers standing together, singing their praise to Jesus, is really exciting!

I probably will not agree with everything being “revoiced” at this conference. Nevertheless, we need to have conversations about this in the church, including between the likes of Dr. Mohler and the Revoice Conference leaders.

But can I make a plea for one thing? When having these conversations, let us please not throw people, who are finding it difficult to flourish in evangelical churches, under the bus in the process. Let us embrace them with joy instead!

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