I read your “40 questions for Christians now waving rainbow flags” with interest. I don’t have a rainbow-themed avatar, but I have a good deal in common with those you were addressing.
Besides, as you say, it’s always good to “slow down and think.”
You describe your questions as “sincere, if pointed.” I took this to mean they were designed to elicit a response. So respond I have. As much as possible, I’ve tried to follow your lead—offering what I hope are sincere, if occasionally pointed, replies.
A few of your questions seemed redundant (e.g. #2 and #3, #29 and #30). In such cases I did not bother to repeat my answers. For you, each question may have had its own nuance, but I felt the same answers applied, at least broadly speaking.
One last point before diving in… I think I speak for a lot of us when I say that what we’re cheering for is definitely not “the sexual revolution,” if by that you mean an “anything goes” approach to sexual expression (which is what people usually mean by that term). I believe our sexual ethic should be shaped by Scripture, even if we occasionally have a different understanding of what that looks like.
All right. Onto the questions…
1. How long have you believed that gay marriage is something to be celebrated?
I’ve been wrestling with the relevant questions and issues for the last 4-6 years.
2. What Bible verses led you to change your mind?
Well, given that “verses” are an artificial construct imposed on the Bible in the 16th century… none.
For me, it started with a friend who came out on Facebook. Then I reconnected with a relative who’s gay. I happen to think they were the best possible reasons to reassess my views. They drove me back to the text—not to see how many proof texts I could amass on one side or the other, but to see whether I could discern a broader ethic or principle, showing how God wants us to relate to his LGBTQ image bearers.
(For what it’s worth, I did revisit some of the popular proof texts, as well.)
3. How would you make a positive case from Scripture that sexual activity between two persons of the same sex is a blessing to be celebrated?
“It is not good that the man should be alone” may not only be true if you’re straight.
“Better to marry than to burn” may not only true if you’re straight.
But mostly, I would say this:
Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.
4. What verses would you use to show that a marriage between two persons of the same sex can adequately depict Christ and the church?
The same verses you would use to show that marriage between two opposite-gendered persons can adequately depict Christ and the church. (I’m pretty sure gender is not the main point of Paul’s analogy, since the church is not literally, anatomically female.)
5. Do you think Jesus would have been okay with homosexual behavior between consenting adults in a committed relationship?
I don’t think most first-century Jewish rabbis ever had the opportunity to imagine such a thing, much less decide how they felt about it. But if Jesus had been incarnated into our world today, I think he may well have been okay with it…or at least, almost definitely not as bothered by it as some of his followers are.
6. If so, why did he reassert the Genesis definition of marriage as being one man and one woman?
Why do you use a passage in which Jesus is clearly talking about divorce to make a point about homosexuality? Context.
7. When Jesus spoke against porneia what sins do you think he was forbidding?
In light of his audience and the examples he specifically mentioned—namely, a man and a woman divorcing on grounds of porneia, women serving as pornai (prostitutes)—I think he was most likely addressing illicit forms of heterosexual sex.
8. If some homosexual behavior is acceptable, how do you understand the sinful “exchange” Paul highlights in Romans 1?
As part of a rhetorical device Paul used to convince his fellow Jews they were just as guilty as Gentiles before God.
9. Do you believe that passages like 1 Corinthians 6:9 and Revelation 21:8 teach that sexual immorality can keep you out of heaven?
Yup! As long as we understand “sexual immorality” (porneia) correctly. (See #7 above.) And as long as by “heaven” you mean the renewed creation.
10. What sexual sins do you think they were referring to?
In the case of Revelation 21:8, the key word is pornois (a variant of porneia). Refer to #7 above.
As you probably know, 1 Corinthians 6:9 uses a relatively obscure term, arsenokoitai (literally “man bedders”), which likely refers to “the hedonistic homoerotic practices that were widespread in the Roman Empire” and “were almost always performed by social superiors on social inferiors” (HT William Stacy Johnson). So I’m not sure how applicable this text is to two people of the same gender in a covenantal relationship characterized by mutual affection and equality.
On the other hand, the fifth-century saint John the Faster thought arsenokoitai referred to heterosexual anal sex. So there’s always that option.
But are we really going to hinge such an important question on the meaning of one obscure, notoriously hard-to-translate word?
11. As you think about the long history of the church and the near universal disapproval of same-sex sexual activity, what do you think you understand about the Bible that Augustine, Aquinas, Calvin, and Luther failed to grasp?
Augustine failed to grasp that sex is basically a good thing, that it’s a gift from God to his creation.
Luther failed to grasp that Jews and peasants are people too, and ought to be treated with respect.
Pretty much all of them failed to grasp that slavery is bad. So what exactly is your point? Just because a belief—one which, we should note, is not contained in any ecumenical creed or confession—has long been held by the church doesn’t mean it gets a free pass.
It’s the task of each generation to discern how best to embody God’s intended reality in our world, knowing we will always do so imperfectly.
12. What arguments would you use to explain to Christians in Africa, Asia, and South America that their understanding of homosexuality is biblically incorrect and your new understanding of homosexuality is not culturally conditioned?
You seem to be suggesting that it’s imperialistic for us to commend the affirming view to our sisters and brothers in the majority world. Question: did this aversion to imperialism stop your fellow evangelicals from promoting anti-gay legislation in places like Uganda—legislation that exposes lesbian and gay Africans to harassment, imprisonment, and in some cases death?
Have you considered how imperialism tainted early missionary efforts in the majority world, the introduction of the Bible there, and how people were taught (primarily by white Westerners like you and me) to interpret it?
13. Do you think Hillary Clinton and Barack Obama were motivated by personal animus and bigotry when they, for almost all of their lives, defined marriage as a covenant relationship between one man and one woman?
No. But I don’t think most people who hold the traditional view are motivated by “personal animus and bigotry” either. Just because someone opposes same-sex marriage does not mean they’re a bigot.
At the same time, just because you’re not a bigot doesn’t mean you don’t have room to become more loving. We all need to grow in our compassion and understanding.
14. Do you think children do best with a mother and a father?
What if one of them is abusive? Are you suggesting that’s better than two gay dads who provide a loving, safe environment and don’t abuse kids?
15. If not, what research would you point to in support of that conclusion?
“There is no evidence that the development of children with lesbian and gay parents is compromised in any significant respect relative to that among children of heterosexual parents in otherwise comparable circumstances.”
–Patterson, “Children of Lesbian and Gay Parents,” Child Development, 1992
“Children raised by lesbian women do not experience adverse outcomes compared with other children.”
–Anderson, Amlie & Ytterøy; “Outcomes for Children With Lesbian or Gay Parents: A Review of Studies From 1978 to 2000,” Scandinavian Journal of Psychology, 2002
“Extensive data available from more than 30 years of research reveal that children raised by gay and lesbian parents have demonstrated resilience with regard to social, psychological, and sexual health despite economic and legal disparities and social stigma.”
–Perrin & Siegel, “Promoting the Well-Being of Children Whose Parents are Gay or Lesbian,” American Academy of Pediatrics, 2013.
16. If yes, does the church or the state have any role to play in promoting or privileging the arrangement that puts children with a mom and a dad?
In my opinion, the state does have an interest in prioritizing the placement of children in households with two parents—though there are also loads of single parents who are wonderfully qualified to adopt. As I’ve indicated in my responses to #14 and #15, I’m not nearly as convinced as you are that gender is the critical factor here.
Churches, on the other hand, have every right to advocate for whatever arrangement they find most compatible with their understanding of Scripture. If we’re talking about faith-based adoption agencies that receive federal funding, then the answer is a bit more complicated. (And I won’t pretend to know what it is.)
17. Does the end and purpose of marriage point to something more than an adult’s emotional and sexual fulfillment?
Sure. Marriage is a stabilizing force in families and communities.
Marriage can also be a powerful tool for regulating sexual activity—providing an appropriate context for healthy sexual expression and discouraging harmful sexual activity—e.g. limiting (one hopes!) the number of sexual partners someone has and thereby reducing the transmission of disease.
Some of us just don’t see how these ends and purposes have anything to do with the gender of the participants.
18. How would you define marriage?
Depends if we’re talking civil or sacramental marriage.
Civil: a state-sanctioned union of two people in which they share a common household (finances, property, etc.).
Sacramental: a divinely sanctioned union of two people in which they covenant to love each other exclusively, serve one another, nurture one another (socially, emotionally, spiritually, and physically); and form a family with one another (whether or not that includes children).
19. Do you think close family members should be allowed to get married?
No, gross. The negative effects of inbreeding are well documented.
20. Should marriage be limited to only two people?
Yup. As Jon Stewart said, nobody is born a polygamist.
Besides, if anything opens the door to polygamy, it’s patriarchy, not homosexuality.
21. On what basis, if any, would you prevent consenting adults of any relation and of any number from getting married?
On the basis of responsible legislation which excludes inbreeding and polygamy (as well as marrying your pet goat) from the legal definition of marriage.
22. Should there be an age requirement in this country for obtaining a marriage license?
Of course. Marriage still requires consent from both parties. Kids cannot consent to being married—or be held to just about any legal contract, for that matter.
23. Does equality entail that anyone wanting to be married should be able to have any meaningful relationship defined as marriage?
Well, my 4-year-old might think so, given how many times she’s asked to “marry” me. But most reasonably intelligent adults understand this is not the case.
24. If not, why not?
Because same-sex marriage is about one previously excluded class of people being given access to the institution; it does not fundamentally alter the nature of that institution. Marriage is still at its core two people uniting in an intimate relationship and forming a common household. The idea that gays getting married somehow renders the institution meaningless is silly.
25. Should your brothers and sisters in Christ who disagree with homosexual practice be allowed to exercise their religious beliefs without fear of punishment, retribution, or coercion?
Yes, absolutely. The Supreme Court was weighing in on the fourteenth amendment, not the first.
Caveat: please don’t mistake public disagreement for persecution. Christians who oppose same-sex marriage have the right to not be persecuted for their beliefs. None of us have the right to not be criticized.
26. Will you speak up for your fellow Christians when their jobs, their accreditation, their reputation, and their freedoms are threatened because of this issue?
Yes, if there is genuine persecution or discrimination taking place.
For example, if Coca-Cola fires someone because they signed a petition supporting traditional marriage, I would strongly object. If they fired someone for relentlessly badgering their LGBTQ coworkers, not so much.
On accreditation… I don’t wish to see Christian schools punished for maintaining a traditional evangelical view on homosexuality. But please bear in mind that accrediting agencies are private organizations. They have the right to set their own criteria. If they choose to rescind a school’s accreditation over its policies on homosexuality, it’s not necessarily valid to play the “government persecution” card.
Related question: if a wedding photographer has the right to refuse to serve a gay couple, shouldn’t a private accreditation agency have the right to refuse to serve a college it considers anti-gay?
27. Will you speak out against shaming and bullying of all kinds, whether against gays and lesbians or against Evangelicals and Catholics?
Bullying is bad, period.
But are you really going to equate the bullying of evangelicals and Catholics with the bullying of gays and lesbians? Especially when 40% of the homeless youth population is LGBT? Especially when LGBT youth are 4-6 times more likely to attempt suicide?
Who’s the bigger bully here?
28. Since the evangelical church has often failed to take unbiblical divorces and other sexual sins seriously, what steps will you take to ensure that gay marriages are healthy and accord with Scriptural principles?
I hope churches that marry same-sex couples will offer premarital counseling beforehand, mentorship opportunities with older married couples, counseling for those in struggling marriages, etc. In other words, pretty much the same kind of support they offer to heterosexual couples.
To your point, perhaps this is an opportunity for all of us to commit ourselves to strengthening marriage.
29. Should gay couples in open relationships be subject to church discipline?
LGBTQ members of the church should be held to the same standard of sexual ethics (fidelity within marriage) as heterosexual members.
30. Is it a sin for LGBT persons to engage in sexual activity outside of marriage?
31. What will open and affirming churches do to speak prophetically against divorce, fornication, pornography, and adultery wherever they are found?
Preach and teach God’s Word as they always have. (They’re not all Bible-burning liberal apostates.)
32. If “love wins,” how would you define love?
I would define love as an active, robust commitment to the flourishing of others—a reflection of God’s commitment to our own flourishing.
Also, as all that’s necessary for the fulfillment of the law (see Paul in Romans 13)
33. What verses would you use to establish that definition?
34. How should obedience to God’s commands shape our understanding of love?
35. Do you believe it is possible to love someone and disagree with important decisions they make?
Yes. We do it all the time. (Albeit badly.)
36. If supporting gay marriage is a change for you, has anything else changed in your understanding of faith?
Sure. Once I changed from being an Arminian to a Calvinist, but it didn’t stick.
As much as you might want to uncover signs of a slippery slope, the truth is, everyone’s understanding of faith changes over time—or at least it should.
Or are we so bold to assume we have everything figured out already?
37. As an evangelical, how has your support for gay marriage helped you become more passionate about traditional evangelical distinctives like a focus on being born again, the substitutionary sacrifice of Christ on the cross, the total trustworthiness of the Bible, and the urgent need to evangelize the lost?
My passion for the historic orthodox faith—as expressed in the Nicene Creed, which I say every week without crossing my fingers—is unchanged by my perspective on gay marriage.
Well, perhaps that’s not entirely true. I hope I’m even more motivated to proclaim the good news of a God who loves everyone and wants everyone to know him.
38. What open and affirming churches would you point to where people are being converted to orthodox Christianity, sinners are being warned of judgment and called to repentance, and missionaries are being sent out to plant churches among unreached peoples?
There are plenty within my own tribe, the Episcopal Church, who are deeply committed to orthodoxy and evangelism. (Though we have room to grow, especially with respect to evangelism.)
At the same time, many of us would argue that making our churches more welcoming is an essential part of evangelism. Most gays and lesbians would never come and hear the gospel in your church, because they wouldn’t see it as a safe or welcoming space for them.
Removing barriers between people—barriers that shouldn’t be there in the first place—is an important step toward gospel proclamation. Not the only step, to be sure. In my context, our challenge is to make sure we take the next step after that. Your challenge is to take the first step.
39. Do you hope to be more committed to the church, more committed to Christ, and more committed to the Scriptures in the years ahead?
Yes, yes, and yes.
40. When Paul at the end of Romans 1 rebukes “those who practice such things” and those who “give approval to those who practice them,” what sins do you think he has in mind?
I think Paul had in mind the general sinful condition of all humanity, as demonstrated by his rhetorical turn in chapter 2. Paul’s point in Romans 1-2 was that we are all guilty of idolatry (worshiping the creature instead of the Creator). Morgan Guyton observes that the vice list in chapter 1 was “intended to elicit disgust” from Paul’s Jewish audience, just before he dropped the rhetorical boom (“You, therefore, have no excuse…”).
Paul also said the people he’s referring to were “filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice.” So, as Morgan notes, when you encounter gay Christians who clearly don’t rise to this level of depravity, you have to ask whether “same-sex marriage is evil” is really the point Paul is trying to make here.
Food for thought, I hope. I don’t expect anything I’ve written will change your mind. But I hope you’ll reconsider your assumption that those of us who see things differently than you are “swallowing everything the world and Facebook put on our plate.” Many of us have wrestled with, thought about, and, yes, prayed over these issues for a long time—especially those among us who are LGBTQ, for whom this is so much more than an “issue.” I hope, out of respect for them, these questions will become a conversation-starter instead of a discussion-killer.