02 Feb 2017
Affirming Gender is a new blog site that Sam A. Andreades, pastor, author, and speaker, has put together to create an online forum to discuss issues of gender and transgender. Sam is the author of enGendered: God’s Gift of Gender Difference in Relationship, a biblical and engaging study of how God has given humanity the gift of gender, and of the difference that gender makes in relationships and the rest of our lives.
A few months ago, Sam gave us a rich, in-house teaching on gender and transgender issues, and all of us here at HARVEST USA want to commend his ministry in this crucial area. Check out his new website, and start thinking about and exploring gender in ways that are both biblically solid and, perhaps, different than you would think. That this is a discussion on gender we need to have now is an understatement, given that we now read almost daily about gender being immaterial to who we are as persons or changeable according to the opposite gender we would like to be.
Sam is giving us permission to post some of his blogs that we think help our followers to think through these issues in theological and pastoral ways. Get to know Sam…he’s well worth your time online.
Here’s Sam’s post on affirminggender.com, dated December 31, 2016:
It was in the campus air. Women’s Studies had begun as a field, laying a groundwork for Queer Theory in the 1990s. The people in the know would introduce it slowly, of course, to make sure it wasn’t completely abhorrent. It was the program to tear down the gender binary.
I noticed it in the women’s styles. Long hair was out. Wearing short hair as a girl was a statement. The style was not just easier to brush, but an attempt to cut off any sign that women differed from men.
There are several reasons for the destruction of gender, but this was one. The two camps of academic second-wave feminism (1970s–1980s) were battling about whether to empower women by showing them to be capable of supposed masculine traits or to seek equality by valuing femininity and what women do, working to reconstruct society’s values to value what women are. Neither side won exactly, but the resulting synthesis was a program to obliterate any sense of difference between the genders.
Some women resisted the program. Feminist author-to-be Naomi Wolfe was different, of course. Her incipient tendency to be a gadfly was evident even then in her long, full, flowing, brunette mane, which she refused to cut. She was annoying people even then.
Later-to-be Secretary of State Hillary Clinton, had just left the law school seven years before, with her hair intact. But she learned there, as we were all learning, that baking cookies was sub-par—if you are a woman, that is. That a calling of making a home for a family was for losers. In the process, we were being taught to disdain our mothers for the stability they made in their homes for us, the stability from which we went on to our great achievements.
They were right about there not being a difference in scalp hair. Men and women’s hair both grow long unless it is cut. As the apostle Paul recognized so long ago (1Co 11:14-15), “the nature of things” in Roman culture gave women of that time glory in their hair, as in American culture of the previous decades. So whose hair is long or short is not a matter of gender.
And yet it was.
Because gender is about relationship, ultimately with the other gender. Shearing that cultural artifact was about defying a practice that expressed a complement to men. It didn’t matter whose hair was short, but it did matter that there was some cultural way of expressing difference. And that was the point. Difference was to be erased.
But gender is all about making a difference. That is why Paul instructs the Corinthians to use the cultural practice to express truth about gender in marriage (v. 16). Erasing all distinction between women and men distances them from one another. And then follows the big mistake of believing that women’s problems can be solved without men, without reference to men, in spite of men.
But that will never happen. And that is why this blog exists. To call us in a better direction. For when you lose gender in relationship, you lose gender.
Welcome to the Affirming Gender blog, Post #1!
Ever since I was a kid, eons ago, I have been a long-time reader of the National Geographic magazine. So I was both intrigued and concerned when the January 2017 issue, “Gender Revolution,” arrived. How would the story on gender and transgender be told: with an objective analysis or a subjective slant? The front picture gave more than a hint: on the cover was an elementary-aged transgender girl, with the caption reading, “The best thing about being a girl is, now I don’t have to pretend to be a boy,”
I got my answer. I found myself looking at that picture and feeling much sadness. I couldn’t help but think that this young child is still “pretending,” but is now being encouraged to exchange reality for fantasy.
I don’t want to criticize National Geographic for producing this issue. After all, gender and transgender issues are in the forefront of our news and culture. National Geographic writes about all sorts of people and culture groups, and this is a story that fits in their purview. Christians should not ignore these stories of children and adults who feel out of sorts with their own gendered bodies. There is something to be learned in all this.
But the information presented in the magazine, from the main article to the sympathetic photos and stories of transgendered youth, seems designed to leave the reader with the conclusion that almost every news story today proclaims: that biology has no essential connection to what gender is, and we can be whatever we want to be regardless of the anatomy with which we are born.
That’s a deeply mistaken notion. But what’s most tragic is seeing where this has led—that we let even the youngest children make life-altering decisions that will lead them to steadily transform and even mutilate their bodies, with parents and other adults encouraging them onward. Our hearts should feel for how these children struggle with their sense of self, but we should grieve even more for the kind of help they are being offered.
The National Geographic main article, “Rethinking Gender” by Robin Marantz Henig, is the one to read carefully. It is well-written and presents itself in a measured tone, and that is what makes it all the more uncomfortable, if not disturbing. Unless you carefully read what it is saying and what is subtlety not being said, you might walk away thinking, yes, science is indeed showing us that what we believed about the connection between gender and biology—the normative gender binary—has been all wrong.
But that is not what the article proves at all. And you’ve got to read it carefully to know that.
Here is just one example:
The first part of the article describes the complexities of being born intersex. There isn’t anything new written here, but the brief summary is excellent in describing how very complicated this is for the child, their family, and their social unit. These are difficult situations for parents, doctors, and the children involved to sort through, and we should give wide leeway to acknowledge the tough decisions that have to be made here.
Intersex conditions have long been seen by the medical establishment as disorders of sex development. In other words, something has gone wrong in the fetal development of the child. A Christian worldview sees intersex conditions in the same light, placing it within the biblical story of the Fall, where the introduction of sin brought about brokenness in all things, including our bodies.
But in a post-Christian culture, energized by an increasingly aggressive LGBT agenda, intersex conditions are now being seen as evidence of multiple genders, as normative as the binary view of gender once was.
Henig then makes a leap from intersex to transgender, slipping in a paragraph that mentions Caitlyn Jenner becoming a trans woman. Here’s the paragraph:
As transgender issues become the fare of the daily news—Caitlyn Jenner’s announcement that she is a trans woman, legislators across the United States arguing about who gets to use which bathroom—scientists are making their own strides, applying a variety of perspectives to investigate what being transgender is all about.
Step back and notice what has happened here. Henig has linked here the complex issues about intersex conditions to someone being transgender. The reality is, these are two very different things. Jenner’s transformation has nothing to do with being born intersex. The phenomenon of transgenderism is quite distinct from intersex complications. This unwarranted (and virtually unnoticeable connection), if not challenged, will leave the casual reader thinking the two are related, and that science is finally coming to understand, through its research, a new understanding of gender.
As we at Harvest USA said in our recent magazine, Transgenderism: The Reshaping of Reality, we do not see this issue as discovering new things about gender. This isn’t enlightened thinking at all, but rather it is “nothing short of an assault against God, and God’s authority to create people in his image, ‘male and female.’” Transgenderism is a radical redefinition of what it means to be human, and the implications are likely to bring tragic results.
How did we go from ongoing generational discussions about gender expression (or roles) to encouraging children to alter and even mutilate their bodies to fit into those roles?
Henig casually drops hints that, indeed, something more than science is driving this phenomenon. At the beginning of the article, she writes about a 14-year old girl questioning her gendered body: “She’s questioning her gender identity, rather than just accepting her hobbies and wardrobe choices as those of a tomboy, because we’re talking so much about transgender issues these days” (emphasis added). Did you catch what is being said here? So much of what children are struggling with is how to fit into cultural roles of gender, many of which change from one generation to another. How did we go from an ongoing generational discussion about gender expression (or roles) to encouraging children to alter and even mutilate their bodies to fit into those roles?
What is driving the issue of transgenderism and its acceptance is not scientific research (note: let’s not as Christians oppose legitimate scientific inquiry into this issue), but a dominant culture which has persistently deconstructed and disassembled gender and gender roles for more than half a century. In a materialistic worldview that refuses to see, much less accept, a divine plan for how we should live, we now arrive at truth by means of our own individual stories and experience. This personal-truth-for-me culture is seen in a photo of a six-year-old boy who describes himself as “gender creative” and who, the caption says about him, “is very sure of who he is.”
A six-year-old who knows with certainty who he is? Childhood has always been observed as the journey in which young boys and girls wrestle with who they are, and eventually emerge into adulthood with a clearer understanding of themselves and the world in which they will live. Now we think children are wise enough to short-circuit that process by more than a decade.
The real difficulties these children experience will not be fixed by encouraging them to pretend to be what they are not, and especially to put their bodies at the mercy of hormone-altering drugs and surgical knives. Walt Heyer, a former transsexual, says in his recent commentary of National Geographic’s issue on gender, “Like others who elect to live the transgender life, I painfully discovered it was only a temporary fix to deeper pain… if National Geographic truly wanted to explore the complexities of gender change, they would have included stories of people who discovered that living the transgender life was an empty promise.”
Of course they didn’t, Walt. It’s not the cultural stream the world is swimming in right now. It’s all further evidence that the world we now live in is a modern version of ancient Israel: no truth, no design, no shared meaning or purpose. We’re left with conflicting opinions on how to live that give us no clear path forward. “In those days there was no king in Israel. Everyone did what was right in his own eyes (Judges 21:25).
09 Jan 2017
“What’s wrong with changing your gender if your body is sick—if your body is wrong for you?”
How’s that for a question to answer? The question’s larger context was this: If you’re sick, you go to the doctor and get help. If you lose your leg, you get a prosthesis. If you’re depressed, you take medication. So what’s wrong with changing your gender if your body is sick, if something is wrong with it?
Ellen Dykas and I went to a coffeehouse talk for young adults at Calvary Church in Souderton. Calvary has a terrific discussion event called Living Room Tuesdays, where, according to their website, “these meetings are meant to be a safe place for young adults to discuss issues, ask questions, and learn how the Bible directs us to respond to these issues.” As John McCants, the Pastor of Young Adult Ministries (who, BTW, is totally in sync with this age group!) said to us, “We’ve got to get Christians thinking well on these subjects. We don’t want to be stupid!”
So, yes, it was a safe place to open up and talk about transgenderism. But what came through was the fact that this is, indeed, a very hot topic. And one rife with confusion, courtesy of our culture’s pervasive post-Christian views of gender and sexuality.
After an hour of interactive discussion with John McCants, we took questions. Lots of questions. Questions that really couldn’t be answered with a simple yes or no, do this or don’t do that. Wisdom questions and conscience questions, particularly about how to intersect faith with living our Christian lives “out there” in the marketplace.
Then, near the end of our time, came the question at the top. Upon hearing it, I recognized the cultural mindset behind it. If someone feels this way, then why do Christians find fault with it, especially if, for them, it might be a life or death issue? There are lots of things we fix or change in life, so why shouldn’t transgenderism just be another one?
Our churches need to get these cultural issues on the table for discussion, to air them out, and to help people see the wisdom of God’s design in making men and women his image bearers.
Lurking behind this individualistic framework is our culture’s insistence that truth and reality are arrived at from my own personal experience. And if there is no God, then who I am (identity) and what I do (purpose) are entirely up to me.
Tragically, it’s a mindset that has infiltrated the church. While Christians should respect people’s life experiences, we must also be a people who believe that who we are and what we are here for is determined by God, who has put into place both design and boundary lines so that we might live well.
I couldn’t go too deep into a cultural worldview discussion at that point (we were wrapping things up after two long hours!), but this is what came to my mind. I acknowledged the deep struggle someone might have with aligning their biological sex with their sense of gender, but more foundational than someone’s distress is this issue: Does God have a primary claim on who we are, or are we in charge of choosing whatever seems right for us?
Then I said: Since when is being male a disease to be cured? Since when is being female a medical condition that needs intervention? If there are no biological complexities involved like intersex complications, why would you do this to an otherwise healthy, normal body? Why do we intervene in other “body dysmorphic” issues like anorexia but not this one?
With someone who is literally starving but believes she is overweight, we properly locate where the struggle is: The person’s mind and heart, which has become influenced by self-destructive impulses, erroneous beliefs, and cultural distortions of what a body should look like.
Why would we not do the same with a gender-confused person? We need to help that individual live well within his or her “assigned gender,” to learn that being male or female reflects the image of God and his purposes for our lives.
There’s more to be said about the issue of transgenderism, but Calvary Church in Souderton, PA, is on the right track. Our churches need to get these cultural issues on the table for discussion, to air them out, and to help people see the wisdom of God’s design in making men and women his image bearers.
Go to this link to see the videos on this discussion, as well as follow-up videos from the second time we had a similar discussion at Calvary.
In general, people rarely come forward to talk about their sexuality, sexual struggles, or sexual identity issues. Therefore, it can be difficult to address people pastorally, even when pastors are willing and want to help people deal with their sexual brokenness. On the other hand, pastors are sometimes increasingly reluctant to address these issues themselves. One member of a church filled with millennials told me that his church never addresses issues like sexuality at all. That’s pretty ironic, given that this generation is the most porn-exposed, gay-affirming, and pro-gay marriage group of any generation—even in very conservative churches. In the absence of guidance from church leaders, the culture has done its own job of discipleship in this area quite well!
“Every day, it’s almost like I’m only one step away from starting to believe that, just maybe, we are the ones who have been wrong [about homosexuality].”
Indeed, pastors have told me they fear that the culture, sexually speaking, is starting to impact their leadership and elders as well. Case in point? Sam, an elder at a larger congregation with a mostly younger crowd, confessed to me recently, “Every day, it’s almost like I’m only one step away from starting to believe that, just maybe, we are the ones who have been wrong [about homosexuality].”
Phil, a pastor in a large metropolitan-area church, told me that some people stopped attending his church when they found out that the church held a biblically faithful stance on homosexuality. “Visitors are often offended when they learn what we believe about this issue, even though we talk about it with grace and mercy.” It’s true. Today it’s quite normal for someone to inquire of an individual, once they find out they are a Christian, “Well, what do you think about homosexuality? Is it a sin?” It’s seen as the new barometer of trustworthiness in the eyes of the inquirer. In an analogous way, church visitors, even those who may attend an introductory or membership class, also want to know up front now, “What does your church think about homosexuality?” One pastor described trying to navigate these waters today as a minefield—no matter what he says or how kindly he will say it, someone is going to be upset. In fact, the upset party may very well leave the church, perhaps taking some others with them.
Maybe that’s why one pastor of another large city church told me not long ago, “We’ll never have anyone from Harvest USA come and speak to our congregation. I don’t want to offend anyone, especially those who may be gay in the church.” Well, okay, but my question to that pastor would be, “How do you plan to educate your people biblically about sex and sexuality? Or are you just going to let them figure it out for themselves, continuing to allow the hundreds of other voices out there be their instructors?” I also wonder how struggling members of such a congregation might ever be encouraged towards honesty, faith, and repentance when it comes to their sexual temptations, struggles, and sin—to even want to get help.
My guess is that fear of man and a desire to not upset the apple cart are often ruling forces here. We err when we dismiss or fail to teach on something as big and important to God as sex. If we talk about these things biblically (as in really teaching what God says), we may fear that our message won’t go over well with those who are exploring the faith.
But church leadership doesn’t have to walk on eggshells, fear, be confused, or choose silence. Yes, teaching and speaking the whole counsel of God, offering mercy and grace all the while, can be a challenge. Yes, we’ll need to be more strategic in learning how to engage the culture that is already deeply influencing our own people. But if there’s any time that we must proclaim the truth and grace of God about these issues, it’s today!
Harvest USA wants to help pastoral staff, other church leadership, elder boards, etc., to better consider how to communicate all this with their congregations. No longer can we just wait on the sidelines. As leadership, we must intentionally think about how we can guide and help our people better understand God’s intention in these areas.
Please let us know if you’d like Harvest USA staff to help your church leadership and key volunteers think through these things. Your church staff and other leadership will be much better prepared to help the congregation if you do. Send me an email for more information on how your church leadership can begin to tackle these issues—and, therefore, be enabled to lead your people well in concerns close that are close to the heart of God.
19 Dec 2016
A pastor calls, wondering what he should do. A married woman in his church is beginning to look like a man. Over several months her changed appearance has made it increasingly clear that a slow but significant transformation is happening. But neither the woman nor her husband has asked for help. No one in the congregation has said anything publicly, though people are beginning to take notice. Hence his confusion. What should this pastor do?
For a church to help someone with gender confusion, they must first see a real person in distress. When we get down to the level of the individual, this becomes not a cultural battleground but a person who is struggling. Yes, our culture has made transgenderism the issue du jour, but the person in front of you is like a lamb without a shepherd. In everything you do, help her come to the true Shepherd who will gently guide her.
So, if someone in your church is struggling with gender confusion, we need to do more than proclaim adherence to Genesis 1 and 2 to resolve his or her dilemma. Yes, good biblical teaching on sexuality is necessary. We must not abandon the anchor position that Scripture gives us: God created humanity as male and female, and those two genders are who we are as unique, individual persons. Living out our given maleness and femaleness is an essential part of what it means to be human.
But we also live in a Genesis 3 world. Ours is a world that is broken, resembling God’s original design but increasingly showing deep cracks in how God’s image bearers reflect his image. Men and women have struggled with sexuality and gender for countless ages, so this isn’t anything new.
What is different now, however, is how the culture has turned reality upside-down, insisting that the individual decides what is real and true, rather than the individual conforming to reality. But those who wrestle with their gender identity don’t think they are trying to be rebellious. Rather, they are confused, desperate, and fearful, trying to make sense of their pain. The distress they feel is real. The world’s solution seems more hopeful, a better “fit” to their struggle, so they embrace the post-Christian script that gender is essentially pliable.
What is our advice on what this pastor could say to this woman? How might he speak a message that could give her hope—maybe enough hope to grasp why God has called her to live as a woman; maybe enough hope that she can begin to see herself living congruently with her femaleness; and maybe enough hope for a future that would help her choose to slow down and reverse the transition process she seems to be pursuing?
What do we say? Here are five broad principles this pastor and a church can pursue:
Affirm and recognize how hard this is
Affirm the likelihood that this struggle has been going on for some time. Recognize that this is not a superficial battle and that she and others are trying to make sense of what they experience. Ask good questions so that you can begin to grasp what her life is like and why she feels so strongly that she needs to transition to the opposite gender. When did you start feeling this way? When do you feel it most strongly? What makes you feel most desperate? Get to know her; listen to her stories that are shaping her. Listen carefully.
Understanding biblical truth, and then applying it to our hearts, is a journey, so expect this to take time.
Carefully teach and seek mutual involvement
Communicate to her that deep, persistent struggles grow stronger when we contend with them in isolation. As someone who attends your church, ask if she would allow you to keep speaking into her life about this. You want to hear her thoughts but you also want her to listen as you share a biblical perspective on gender and sexuality. Keep in mind that she has come to hate parts of herself, so communicate in a way that helps her question what she believes about gender rather than trying to convince her with an argument. Questions like, If God has designed every detail of your life from the beginning (Psalm 139), how do you view God if you insist on transitioning? What makes you hate parts of your body when God loves the very body he gave you? What would need to change if you began to accept the body you were born with? Do you know what Scripture says about what it means to be a man or a woman? How is that different from what you believe?
Understanding biblical truth, and then applying it to our hearts, is a journey, so expect this to take time.
Good teaching is rarely, if ever, the sole factor that encourages someone to move in the right direction. Our words, combined with our loving presence, are what people in pain need. Being involved also means connecting her to the body of Christ. You could assist her with Christian counseling, help her find an older and wiser woman as a mentor, involve her in appropriate ministry, pray with her, etc. It is in the body of Christ where we grow. Here, among those who will encourage her, she will learn to accept and grow into the gendered body God gave her. Walk with her for as long as it takes, through all the successes and failures that will be a part of her journey.
Help her to grasp that our life, which includes our body, first belongs to God
Patiently teach that believers in Christ have a deeper foundation for their identity than those in the world. We do not have the right to be autonomous, self-determined individuals, creating identities and lives that fit our felt needs. We are unique individuals, but we first belong to the One who gave us life and redemption. Being made in the image of God includes our gendered body; who we are and how we relate to God and others flows through and is shaped by the body we are given at birth. The body is not like a piece of clothing we can change; we are “ensouled bodies,” bodies into which God breathes life. The body he has given us is essential to our identity.
An identity grounded in Christ seeks his purposes above all else. Orienting ourselves around Christ allows us to reflect on the secure identity that he offers, rather than frantically trying to discover or fashion an identity for ourselves. Grounding who we are in Christ gives us the means to fight and grow increasingly free of internal desires that first confuse and then enslave us.
Teach a biblical view of perseverance in the midst of suffering
Acknowledge that some life-situations are chronic, persistent, and will not be completely resolved in this life, like many chronic disability circumstances. We are called to persevere faithfully in certain situations, to discover in and through the struggle that God’s grace gives all of it meaning, purpose, and daily strength to live, grow, and even to prosper (2 Corinthians 12:8-10).
Call her to bring God into the heart of the situation
Bringing God into the heart of the situation is absolutely necessary because this is a spiritual issue too. Her gender distress has another element of struggle, beyond what she or others think about this issue. And it is this: To go against God’s design and purpose (and reality itself) brings about increasing confusion and pain. Searching for healing is not necessarily wrong, but pursuing solutions that violate God’s intentional design and purpose is rebellion against him. Bringing God into the center is to move toward obeying him, even when it is difficult.
Obedience involves repentance, a daily practice that slowly brings about change and joy. This is accomplished not by focusing on behavior, but by helping her see her heart, the place where she still seeks to find her own solutions. Help her see that obedience is not just keeping a set of rules, but rather the means to experience following Christ as a life-affirming direction. But be careful about what obedience looks like. We are not calling her to live out gender stereotypes, but for her to embrace being a woman who lives that out in ways that honor God, which can look uniquely different than our preconceptions.
We could say a lot more here. But speaking into these broad categories might open doors to effectively help someone wrestling with gender confusion to seek God’s help to be who God has called him or her be.
22 Nov 2016
I’ve come across some interesting and informative web posts that are good reads and worth your time! Every so often I’ll try to send to our website readers a few articles, columns, or reports that can help you stay on top of current cultural trends in sexuality and how to respond with biblical wisdom and compassion. Just a heads up: Not everything will be from a Christian perspective, nor will it always reflect what we think and believe, but if it has critical information or a careful perspective we should know about, I’ll post the link.
This is a long read, but well worth it! The New Atlantis Journal published its September 2016 issue entirely on sexuality and gender issues. The New Atlantis Journal
1. You can read this issue online, or you can download it as a PDF file. Drs. Lawrence Mayer and Paul McHugh write a summary of medical and social science research related to sexual orientation and gender identity. The report already has made a big impact.
Here are two sentences from it:
“The understanding of sexual orientation as an innate, biologically fixed property of human beings—the idea that people are ‘born that way’—is not supported by scientific evidence.”
“The hypothesis that gender identity is an innate, fixed property of human beings that is independent of biological sex—that a person might be ‘a man trapped in a woman’s body’ or ‘a woman trapped in a man’s body’—is not supported by scientific evidence.”
The New Atlantis is not a Christian journal, so it is important that this study rebuts the cultural/political mantra that sexual orientation and gender dysphoria are biologically caused. In other words, the issue is not settled as many proclaim. While some of its conclusions do not entirely align with Scripture’s view of sexuality and gender, it is, nevertheless, a careful examination of issues of causation and care for those who live with same-sex attraction or gender dysphoria.
2. On the issue of gender and transgender, Dr. Robert Gagnon has a blog post responding to Dr. Mark Yarhouse responding to Gagnon’s response to Yarhouse’s Christianity Today article. I hope you were able to follow that.
How the church should respond to men and women with gender dysphoria is pastorally critical regarding faithfulness to Scripture in what it says and how we help those who struggle to obey Christ. Yarhouse and Gagnon are believers who care deeply about the gospel and how the church should apply it to people struggling with same-sex attraction and gender dysphoria. Our Transgender Resource Page already has links to Yarhouse’s CT article, as well as Gagnon’s first reply to that. Transgenderism Resources
Here’s the second round of their online conversation about pastoral care of someone dealing with gender dysphoria.
Mark Yarhouse’s article in First Things: Understanding Gender Dysphoria: A Reply to Gagnon
Robert Gagnon’s reply: The Yarhouse Rejoinder
We appreciate both these men, and what they bring to the conversation on sexuality and gender. The more our society embraces secularism, the more complicated it will be for the church to help its victims. If you’re wondering where Harvest USA leans on this complicated transgender issue, we side more with Gagnon. We should be pastorally sensitive in helping the individual, patiently walking with that person, willing to flex with them in their struggle to follow God, but not in a way that affirms or encourages what is delusional in their struggle. There are some boundary lines that we believe would be wrong to cross in how we help someone.
3. Here’s a short read. Tim Keller posts a thought experiment about how one’s culture influences and shapes what we think and believe. “The Gay Anglo-Saxon Warrior.”
Our culture is constantly pressing in on us to “be ourselves,” and that all-important search to “find ourselves” is discovered internally, by how one feels. But our feelings are a blind guide to life. Cultural voices that call us to live in ways that entice us to disobey God are echoes of the original voice in the Garden, “Did God actually say….?”
Here are a few sentences to entice you to read this short excerpt from a book Keller wrote: “What does this thought experiment show us? Primarily it reveals that we do not get our identity simply from within. Rather, we receive some interpretive moral grid, lay it down over our various feelings and impulses, and sift them through it. This grid helps us decide which feelings are “me” and should be expressed—and which are not and should not be.”
07 Sep 2016
In our first post in this two-part blog series (insert link), we examined the potential problem of your pastor¹ struggling to be a friend and to have true, honest friendships with others. This can occur because they are often expected to constantly give and shepherd more than they receive, they fear what will happen if they reveal deep struggles and sins, and they worry about the damage that their reputations and families will incur. Nowhere are the consequences higher than when a pastor is struggling with sexual issues and sins.
“I stood in that pulpit week in and week out. I looked into the eyes of a hundred people every week, people who really didn’t know me at all. And I wanted to shout out to them, ‘I’m dying up here!,’ but I just couldn’t.”
But Scripture speaks of the necessity of real, heart-depth friends and friendships as a way out of these problems.
So, what can you do to help? Here are four ways you can help your pastor find the kind of support and friendship that he needs.
First, pray for your pastor. This may seem like a non-starter. Isn’t that something a church member would do automatically? Well, yes —but many people don’t. Many people only pray in general or duty-specific ways for their pastors and other leaders: “Help Pastor Kevin to preach faithfully.” I’m encouraging you to intercede specifically and frequently for your pastor.
How will you know how to pray specifically for your pastor? Ask him. Believe me, there are precious few church members who ask that simple question of the men who shepherd them. You’ll not only learn how to pray, but you’ll encourage the heart of your pastor and perhaps even build a foundation on which a friendship might grow.
Jesus instructed Peter, James, and John to pray specifically that they would not enter into temptation in particular ways (Matthew 26:41). James instructs us to pray powerfully and specifically for each other, for the Spirit to intervene in particular ways in particular circumstances (James 5:13-16). We should pray likewise for our pastors—that the Spirit would make them wise to recognize and stand firm against the schemes of the devil (Ephesians 6:11). We should pray that the Lord would preserve them particularly from sexual temptation and sin, which are common to all people (1 Corinthians 10:13). Pray that the Lord would lead them into deep friendships and make those friendships effective for his purposes.
Second, show hospitality to your pastor. Invite him (and his family) into your home for dinner—not for a pastoral visit, but for pure and simple fellowship. Tell him that’s the purpose of the visit: He has a night off just to enjoy your hospitality and for you to get to know him (and his family²) in order to care for him better.
Another way to show hospitality is to invite your pastor out to breakfast, lunch, or coffee, and for you to pay.³ Use this as an opportunity for you to “pastor” your pastor: Ask him how he’s doing, how you might pray for him in ministry, and how he’s dealing with the temptations, stresses, and fears that anyone in the church might have. Your pastor is a fallen human being just like you. A theological degree should not be confused with sinlessness or perfect faith. Your pastor needs someone to talk to, someone with whom to be honest, someone who is going to have his back and the backs of his family members. There are few pastors who aren’t under spiritual attack in some way. As their brothers (and sisters), we are called to join in his battle—to lay down our lives for him (1 John 3:16). Again, this is a way for you to build a foundation of trust and friendship, which will be a blessing to your pastor.
Third, tell your pastor about Harvest USA. Tell them about the ministry, particularly our ministry to pastors who struggle sexually. Ask your pastor to visit harvestusa.org and to look under the “Connect” tab, then click on the “Help for Pastors” option. Harvest USA offers confidential and biblical help at no cost to pastors who are struggling with pornography, lust, or same-sex attraction.
Fourth, encourage your pastor to be involved with others for friendship, accountability, and encouragement. Ask your pastor if he has a friend with whom he can speak candidly, a friend who knows him and loves him well enough to bear the secrets he would never tell anyone else. Unless your pastor is extraordinary, the answer is probably “no.” Exhort your pastor to pray for such a friend and to pray for the humility and grace to open up to this friend. Commit to pray along with your pastor for this kind of friendship to develop. It could be that you might become that very friend.
In summary, pastors need friends as much as anyone else, but they may be less likely to already possess, or to develop those friendships, on their own.
I recall one pastor who came to Harvest USA for help about fifteen years ago. He came to us only after his twenty-five-year string of affairs with women in the churches he served was exposed, and he lost his ministry and his marriage. He told me, “I stood in that pulpit week in and week out. I looked into the eyes of a hundred people every week, people who really didn’t know me at all. And I wanted to shout out to them, ‘I’m dying up here!,’ but I just couldn’t.”
That pastor’s story is more common than you know. Be a part of making a significant difference in the life of one man—your pastor—so that he can stand with confidence in the Lord Jesus and shepherd you and Christ’s church well.
¹ This article is written with male pastors in mind, but the same principles could be applied to women leaders in the church as well. In my experience, women leaders are just as isolated as men in leadership, and in just as great a danger to fall into hopelessness and sin.
² Pastor’s wives and children need care and prayer as well. Hospitality affords a unique opportunity for women to pursue and encourage a pastor’s wife, and for one’s children to befriend a pastor’s children.
³Propriety would dictate that only men would invite male pastors out to exclusive meetings of this sort to avoid the appearance of impropriety and to prevent any potentially tempting situations.
31 Aug 2016
That might seem like a strange idea: pastors¹ needing a friend or friends. After all, a church’s pastor is the one person who generally knows everyone else in the church. He spends his days talking with people, counseling them, conferring with other pastors, devoting time to prayer and Bible study. He’s the most plugged-in person in the church. How much more connected does he need to be? Doesn’t he already have a lot of friends? What’s the concern here?
The concern here is helping a pastor be who he is on the outside with who he is on the inside. And nowhere does that split occur more than in the area of sexual integrity. In a job filled with stress and built-in isolation, and living in a world that promotes sensuality and sexuality as the “stuff” of life, that combination can be a flashpoint of real danger.
Let me suggest that there is generally a vast difference between the quantity of relationships a person has and the quality of those relationships. In other words, it’s possible for someone to know many people, but for the nature of those relationships to be uni-directional (one-way).
Pastors are uniquely positioned to be in such one-way relationships. I call them “one-way” because of the power differential that exists between the pastor and those attending a church. What I mean is this: Regardless of how you or your denomination sees your pastor, you still see him in some way as the leader, the guy in charge. He’s your shepherd. As a result, the nature of the relationships a pastor has with the members of his church are generally focused around him fulfilling that role. He preaches, he teaches, he counsels, he administrates, he shows unfailing love, compassion, and strength in your worst and most desperate times. But rare indeed is the instance in which a pastor receives that kind of care, leadership, and shepherding from someone else in his church, even an elder or other leader.
That power differential also creates something of a barrier in your pastor’s ability to share honestly and openly with others. Because he is the “authority” in the local church, the one who is called to bear the burdens of others, the one who is supposed to have all of the answers, the super-Christian who never does anything particularly egregious, your pastor is less likely to share with anyone else the doubts, fears, shameful thoughts and attitudes, and the sin in his own heart and life. After all, what would all who have turned to him in the past think? The potential damage to his reputation, to his family, to the church, to his career is too great a risk.
Even a pastor’s peers can seem unsafe as potential friends. Other men in full-time ministry might seem likely candidates for the kind of close, intimate friendships that foster confession of sin and unbelief. Unfortunately, the isolated lives of pastors often lead them to feel so wary of being real with others that they intentionally and unintentionally wall themselves off, allowing no one to see past the façade of piety and professionalism.
This is a very dangerous place to be. Scripture speaks to the necessity of real, heart-depth friends and friendships. Paul says in Ephesians 4:11-16 that individual Christians grow in faith and freedom from the power of sin through friends who “speak the truth in love” with each other. In Galatians 6:1-2, we are exhorted to “bear one another’s burdens” of temptation and sin. Likewise, we are to restore each other to the body of Christ and to God (2 Corinthians 5:18-21). The person who has only superficial and polite friendships has no access to these ordinary means of spiritual growth and sanctification.
Looking at the same issue from another perspective, the writer of Proverbs says in 18:1-2 that the person who isolates himself from others denies godly wisdom and understanding. The “preacher” in Ecclesiastes warns that it is spiritually and physically dangerous to be friendless (4:9-12). There are many, many other exhortations in Scripture to pursue deep, life-affirming, sanctifying friendships and to flee from isolation into community.
I do want to be clear that not every pastor struggles with pornography or sin of a sexual nature. But, as do all people, all pastors struggle with something that marginalizes the Gospel in their hearts, lives, and ministries. And many pastors do struggle sexually, the vast majority of them in secret for the reasons outlined above. The damage to their own faith, their families, and their churches is substantial.
Whether the struggle is relatively small or great, most pastors fear being real with others. The risk seems simply too significant. Unless they cultivate real friendships, they’ll remain isolated in the midst of people all around them.
What can we do for them?
¹This article is written with male pastors in mind, but the same principles could be applied to women leaders in the church as well. In my experience, many who lead women are just as isolated and in just as great a danger to fall into hopelessness and sin.
We are getting an increasing number of requests from parents, pastors, friends, and others in the the church for good, biblically sound resources to help understand and address issues of transgenderism. There’s a lot of good stuff scattered around the web, and we’re trying to collect some of them into a Resource Page. http://dev-harvestusa.pantheonsite.io/transgenderism-resources/
The Resource Page is being updated as we come across more articles, sermons, blog posts, etc., that we believe are helpful from a gospel perspective. So check back from time to time. Just click the link to the page above. We hope what we have gathered will help you think biblically and compassionately.
14 Jul 2016
As the church steps into the trenches of the sexual struggles with which her people are wrestling, it is encountering a new reality and new challenges in how to do faithful ministry. As the culture continues to push into the church, the following “givens” impact how Christians are thinking about sexuality:
- Increasing cultural acceptance of homosexuality, especially among millennials
- Growing acceptance of a genderfluid and genderless society
- An awareness of Christians who experience same-sex attraction (SSA) but confusion about how to help them
- Legalization of gay marriage
- The encroachment of pro-gay theology and its inroads into the evangelical church
- The trend toward casual sexual relationships and co-habitation
- The ubiquity of pornography and the steady erosion of biblical sexual ethics
All of the above signals the need for churches to think strategically about how to “do ministry” as the culture continues to push into the church. John Freeman has spoken to church leaders and presbyteries, helping to bring awareness of the pressing issues that need attention. John highlights four things churches must address.
1. Leadership—insuring everyone is on the same page
While leadership certainly means your key leaders—pastors, elders, deacons, etc.—it also includes your leadership volunteers like women’s leaders, youth leaders, Sunday school and adult teachers, small group leaders, and so on. The importance of all leaders being on the same page, theologically and pastorally, has never been more critical. Asking the following questions will (hopefully) result in dialogue and clarification.
Do you know your current leaders’ views on sex and sexuality? Considering the “givens” listed above, how do you approach your leadership in determining what they believe and where they might be feeling pressure to change? We used to take it for granted that leaders would adhere to biblical sexual ethics, but some are changing their views and remaining silent about it. How do you get everyone on the same page?
Do you know if your leaders are struggling here? As important as what they believe, do you know if some of your leaders are struggling here? People, and especially leaders, hide sexual struggles. How can you call them to be honest, and in what ways do you help them? We know that when leadership falls sexually, it deeply injures the church and how people see Christ.
How will your leaders approach sexual issues pastorally? Key leaders have the greatest influence, so it’s more important than ever to make sure they believe fully in what the Scriptures say and will speak that compassionately to those who struggle. Sometimes that’s not easy to do, but true compassion is grounded in speaking God’s truth, not in defining truth as we wish it to be.
How would your church address a leadership candidate who experiences same-sex attraction? As we call believers to openness and honesty about their sexual struggles, we should expect to find men and women who live with same-sex attraction and are living faithfully according to Scripture. When they pursue leadership roles in the church, what help and assistance do they need?
2. Membership—confronting complex issues
The culture greatly influences church members. Confusion is growing as pro-gay theology, rooted in secular thought, influences believers who know too little of Scripture. How will your church in this new reality address some of the following scenarios?
What if someone identifies as a gay Christian? Is this a private matter known only to some, or is this becoming public? Do you know what this person means by adopting this identity label?
What about someone who supports gay marriage and homosexuality? Again, is this a private opinion or an advocacy position? What is a pastoral approach to members whose views are in opposition to Scripture? What if someone with these views wants to join your church?
Are you talking about sex and sexuality to prospective members in your membership classes? Do you approach the issue from a discipline angle, or first from a Christian worldview perspective? Or do you not mention the topic at all, and if so, why not?
What if a same-sex couple comes to faith (one or both)? What if they are legally married? How do you approach the complex situation of pastorally shepherding a family, particularly when there are children, when the parents are legally married?
What about church discipline? While recognizing the complex issues involved with sexual sin, where might church discipline come into play as someone is being shepherded through the ups and downs that go with this struggle? Is there an approach that is more helpful, or less so?
3. Church Culture—what kind of church culture do you want to nurture?
Do you have a sense of the culture in your church in how it relates to the culture “out there?” How does your church address the new reality of sexual issues that are prominent in the culture? How do you speak about them publicly, from the pulpit, in Sunday school classes, in the things your church writes? There is a big difference between churches that speak harshly about sexual issues and those that say hardly anything at all. The first approach leaves people hiding, and the other leaves people in confusion. That we need to talk about these issues has never been more critical, but the words we use (or do not use) are equally important. How do you speak to those who are opposed to his ways; and to those who are confused about what Scripture says; and to those who want to obey but struggle to submit to the Lordship of Christ in this area? Our approach, our words, our faithfulness to Scripture, and our presence with those who struggle are the many ways we show who God is to them.
4. Policies and Procedures—possible dangers ahead
Two seismic changes have transformed the landscape for ministry: the legalization of same-sex marriage, and the use, or threat, of non-discrimination laws and regulations, known as sexual orientation and gender identity ordinances. Churches with a history and tradition of opening their doors to the community for weddings and receptions, local community events, outside groups that use the church to meet—all of these connections may become problematic in light of the increasing use of anti-discrimination ordinances.
These new laws and court rulings mean that churches must carefully think about ministry in three key areas.
While this issue gets a lot of press, the reality is that the First Amendment seems quite solid in protecting ministers from performing same-sex marriages. However, the matter is more uncertain if your church has been open to hosting outside weddings and receptions. What steps can your church take to remain open to traditional weddings while not hosting wedding events that oppose biblical truth?
Building usage by outside groups
Apart from weddings, building use for other outside events might become more difficult, particularly for churches that rent their facilities or allow them to be used by the community. The challenge for churches that want to remain invested in their local community is to determine how to both invite and define that involvement, in ways that will avoid potential lawsuits.
Anti-discrimination laws regarding employment are another new reality that is increasingly stepping on religious turf. Churches that discipline ordained staff for misconduct are again protected by the First Amendment. But addressing non-ordained staff behavior is not so clear. What if a staff person comes out as transgender, or a staff person legally marries someone of the same gender? Gender fluidity and sexual orientation are major battlegrounds for employment law today. The area of employment law for religious groups seems to be up for grabs today. How churches will be affected is not yet clear, but they should now find ways to try to protect themselves while also shepherding staff who are struggling in these areas.
We’ve just scratched the surface on a few of the crucial issues churches are facing with these new realities. Harvest USA can help! We can help you think through these issues and conduct a healthy conversation among your leaders.
Contact John Freeman at [email protected] to get the conversation started.