18 Jan 2017
Seeing the gender struggle
One of our sons announced, almost as soon as he could string together sentences, that he did not want to be a man when he grew up. By the time he was four, he covered his head with yellow T-shirts and flicked his imaginary blond hair over his shoulder.
His dreams, both sleeping and waking, featured him in sequined dresses dancing on stage, with no one in the audience knowing he was male. For years, he wanted to wear fingernail polish, dresses, high heels, and feather boas.
His voice was high and his mannerisms were extremely feminine. He screamed his hatred for his body, “Why can’t someone just cut ‘it’ off and put in a hole instead?” He fantasized about what he had never heard of: gender reassignment surgery.
Our homeschool, all-male-except-mom family wasn’t expecting this. We weren’t expecting a son who kept sneaking into my dresser to try on my lingerie. We weren’t expecting a son who wrote stories about himself dancing with a prince at a ball. We weren’t expecting self-portraits with cleavage. We weren’t expecting a son who took down his curtains to fashion an evening gown.
In 1992, when our son was seven years old, I (Nancy) made calls and sent letters to Christian counseling organizations across the country, willing to pay anything if someone could help our son. One person said, “There’s nothing you can do about problems this serious in a child this young.” One of these organizations gave me a phone number. The receptionist there brightly chirped, “We absolutely can help your son.”
“How?” I clung to the phone.
“We do gender reassignment surgery.”
I quit making phone calls.
Seeing the sin
If our son had been born with a hole in his physical heart, we would have repaired it. What would be wrong with fixing this hole in his soul? Our son’s anguish was clouding our understanding of Scripture. So, we read the Bible with him, hoping to gain a God-honoring perspective on gender. Instead, our son wanted to be Delilah.
As we dug through the rubble of our son’s gender brokenness, we saw his sin. His unbelief that God could help him live as a man. His rebellious demand to be what he wanted to be, not what God made him to be. We also saw our sin. Our fear that God might not work the transformation for which we prayed daily. Our proud and rebellious accusation, “Millions of children bond with their biological sex. How could God keep such a good gift from our son?”
Seeing gospel opportunity
In 1993, after reading an afterword in one of Larry Crabb’s books, I wrote to seek his help. Dr. Crabb urged us not to think of our son “as having a qualitatively different struggle than any boy learning the joys of manhood. Think of it as a continuum and [your son] is at the far end of the struggle, but still on the same continuum of all boys.” United with Christ, we believed God would give us the same courage we were calling our son to embrace as, together, we lived for Christ, rather than for ourselves:
For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. From now on, therefore, we regard no one according to the flesh. (2 Corinthians 5:14-16, ESV)
In place of fear, the love of Christ began to control us. God gave us eyes to see our son by faith and celebrate glimpses of God’s grace at work.
We saw God’s truth as our confusion became conviction that, not only was our son’s gender a gift from the King to be lived for His glory, so was ours. We saw God’s power as our son took broken but beautiful steps of faith.
Dr. Crabb also gave this advice: “Pray together as husband and wife about how the picture of MAN and WOMAN can be lived out clearly, not by trying hard to do so, but rather by expressing joyfully the deepest part of who you both are…” Living out our genders became a joyful current, and we prayed that our son would be swept along in the beauty and symmetry of God’s good design for male and female.
Seeing God together
We helped our son illustrate a book we wrote outlining simple teaching about biblical manhood and womanhood. Later, we wrote a chapter book  that gently wove the theme of biblical manhood into its child-sized plot. We used cloth dolls to tell stories of children living out their genders for the glory of God. We built a castle for our son to sleep in, as a reminder that God was his protection amid what was for him a terrifying prospect: becoming a man. We fasted and prayed that our son would see his gender as hallowed, rather than happenstance. We laid hands on our son while he slept and spoke blessings over him. We recruited two dozen people who prayed daily for our son and our parenting. We cried—often.
And we saw God. We saw God’s truth as our confusion became conviction that, not only was our son’s gender a gift from the King to be lived for His glory, so was ours. We saw God’s power as our son took broken but beautiful steps of faith. We saw God’s mercy as the treasure of the gospel worked in and through jars of clay (2 Corinthians 4:7). We saw the goodness of the God who “shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). We saw God’s glory, and that became enough.
As our son moved through his teenage years, he became more masculine. Recently, he said, “I’m so glad you didn’t turn me into a girl.” Instead, his struggle with same-sex attraction became the frontline of his fight. He remained involved in church and shared his struggles with his pastor. As he matured, his heart orientation toward God and His Kingdom strengthened. After moving to another city, he found a Gospel-centered church where he is involved in a strong small group. He is fighting his fight, but it is still a fight.
If our son, however, now claimed to be our daughter, our story of seeing God’s glory and becoming satisfied with Christ alone would still be a good story. It glorifies God when Christian parents teach their children that gender is a gift from the King to be lived for God’s glory—regardless of the outcome.
We don’t simply show mercy to children who hate their gender because we hope the mercy will change them. God calls us to delight in showing mercy because it glorifies the God who shows extravagant mercy to sinners. Working for the Lord and not for men (Colossians 3:23) may involve spending oneself and seeing no fruit. Mercy that flows from the love of God shed abroad in our hearts (Romans 5:5) glorifies God even if we never see results from that mercy. “We walk by faith and not by sight” (2 Corinthians 5:7).
“Now we see through a glass darkly” (1 Corinthians 13:12). We fight for glimpses of God’s glory in His Word and His world. One day, however, our faith will be sight. We will see Him as He is and be changed to be like Him (1 John 3:2). Our present sufferings—anguish for a child who struggles with gender, marital conflict over how to disciple a child who longs to change genders, hurtful comments made by others, dread over a child’s future—will work for us a weight of glory (2 Corinthians 4:17). We will enter the glory we fought to glimpse. And it will be more than enough.
Chuck and Nancy Snyder, with permission from their adult son
 Lions for Ajax, to be published by Shepherd Press.
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).
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.
09 Jun 2016
It’s easy to go on idol hunts. Do you know what I mean? A student might be sitting in front of me, talking about how hard life has been for him, how sexual sin just keeps dominating him—and I’m on the prowl! I’m hanging on to every word, thinking, That smells like worship! Is that an idol!?
To be an idol-maker is to be a sinner. And for many of us, the sinner category is the only category out of which we operate when we minister to students. I’ll confess: I tend to love both quick fixes and be the “fixer” of people. And when I’m operating from the sinner category, it’s easy to call students to simple repentance and demand quick change.
But simply emphasizing this category results in conversations like these:
“Dude, repent. You just need to stop this. It’s destroying you.”
These conversations often result in impatience and frustration for both me and the student I’m trying to help. But, like all emphases, the category of “sinner” doesn’t give us the total picture. God gives us another category, one that nuances and deepens our ministry to students.
Sufferers. Not Just Sinners.
The Bible tells us that our students are not simply sinners; they are sufferers as well. In fact, the Scriptures make suffering a stipulation for sharing in the coming glory of Christ: “The Spirit himself bears witness with our spirit that we are children of God, and if children, their heirs—fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:16-17).
Paul says, “For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake…” (Philippians 1:29). Doesn’t a large part of our suffering as believers have to do with the “passions of the flesh” that “wage war” against our souls (1 Peter 2:11)?
All of us are walking battlegrounds, hosts to the war between flesh and spirit. As new creations in Christ, we bear the scars. The very presence of the “old man” waging war against our new selves means that we are sufferers.
What are some sufferings that students might face? For a student who struggles with same-sex attraction, her gifts and personality might not match up to the particular cultural group in which she lives. Feelings of isolation, shame, and being out of place might result from not living up to a certain societal ideal of what it means to be a woman.
She didn’t choose her gifts! And she didn’t choose to have a peer or parent say, “What’s wrong with you? Why don’t you like to do X like the other girls?” Her gifts that don’t correspond to cultural norms or those comments made by peers or parents are not sins on her part; they are her sufferings.
For a student who struggles with pornography, his home life might be an absolute mess. His mom and dad might constantly fight. Perhaps he perceives porn as his only escape and refuge from life’s storms. But he didn’t choose his home life! It is a part of his sufferings.
What Difference Does This Make?
While students who struggle sexually need to hear the call to repentance that comes from the sinner category, they also need the compassion, empathy, patience, and oftentimes listening ear that come from the sufferer category.
The way we talk to a robber and the way we talk to someone who has been robbed differ drastically. We would usually be stern with the robber. But how would we speak to the one who has been robbed? We would be gentle. We would be compassionate and empathetic. We would be patient as they work through feelings of insecurity and fear. We might simply be quiet, letting our presence do the talking. As sexual sin rears its head, students, many of whom are new creations in Christ, are simultaneously the ones robbing themselves and the ones being robbed of the joy that Christ brings.
Sometimes we need a firm hand to guide us. Other times we need a gentle hand to sustain us. Sometimes we need to hear about our need to rest in our identity in Christ. Other times we need to be told to pick up our tools and start working. The truths we give to students shift depending on the situation.
The category of sufferer provides our students with the truth that, though they sin, they are not defined by their sins. They can cry out to the Lord for help in the very moment that they are being assaulted by sin and temptation. This category also helps students draw near to the Lord who knows what it is like to suffer. He willingly suffered in their place and is with them now in the valley.
We might not operate out of the “sufferer” category every time, but when students are so beaten down and broken over their sexual sin that they can’t find the strength to move, this can be a useful tool. This category will help students find the helping hand of Christ who is God With Us and gives us, as ministers, godly and nuanced patience, compassion, empathy, and love for the students under our care.
Silence—something the church in general does rather well. The effects of this were brought home to me recently. I was speaking to a group of students from the Reformed University Fellowship at Yale. The topic was “Gay and the Gospel.” I talked about our duty to love others by bringing both the truth and the mercy of the gospel to those self-identifying as gay or lesbian. I stressed that homosexuality wasn’t the real issue. Beneath all struggles and sin and ways of living that are outside of God’s design is a human heart that says, “I have a wonderful plan for my life, and don’t you (that is, anyone) or you (that is, God) get in my way.”
Afterwards, a student came to talk with me. Through her tears, she shared that she had been raised at a large evangelical church. She asked, “Why didn’t my church prepare me for what I was going to face at college? Why didn’t my church talk about sex and homosexuality? I feel like I have no biblical basis from which I can talk intelligently about it.”
I remembered talking to a church’s prayer team years earlier. They had been praying with people for more than ten years at a weekly intercessory healing prayer meeting. One leader said to me, “John, we’ve prayed with people about marriage issues, problems with children, job losses, interpersonal conflicts, crises of faith, and other personal problems, but never has someone come for prayer about anything of a sexual nature. Not once.”
I was shocked. The numbers of those struggling with pornography, same-sex attractions, and sexual addictions are increasing daily. Add in family members affected and impacted by someone they love dealing with sexual brokenness, and it is clear this is a huge problem in the church today.
I responded to this leader’s comment by saying, “You know, I’d be asking, why not? I’d be asking, how has our church communicated that it’s OK to talk about everything else, but not about ‘that?’ Somehow you’ve conveyed this isn’t a safe place to talk about sex and sexual issues. And in doing that, you’ve become part of a collusion of silence.”
Several years ago when our Board began thinking about expanding our mission focus at Harvest USA, one that would focus on educating and equipping the church, I remember what Board member, Steve Brown, said: “What Harvest USA does is the work of the church, work which the church has neglected out of fear and shame, out of not knowing what to do. We’ve got to help the church recapture the calling to rescue and redeem those struggling with sexual sin in the church. But, if we do this, it will be the most difficult thing that we’ve done.”
Prophetic words! As we’ve begun helping churches address these issues, we’ve run into all kinds of roadblocks. You’d think that churches would eagerly desire to help people, to bring the light of the gospel into these difficult places. The reality is quite different.
This resistance and hesitancy got me thinking. I’ve been trying to better understand why we—members of the church, the church as a whole and church leadership in particular—are so reluctant to proactively talk about these crucial matters with our people. I came up with 10 reasons why the church is so silent. Which of these describe you, or your church, or your church leadership? The silence of the church is crippling our people. But it doesn’t have to be this way any longer. Believing in the transformative power of the gospel of Jesus Christ is more than enough to move us from hesitancy to redemptive action.
1. The church is silent because it’s in our nature to pretend—to pretend that, “I’m OK, you’re OK.”
The truth is, in today’s highly-charged sexual culture, almost no one is OK in this area. The reality of Genesis 4:7, that, “sin is crouching at the door and its desire is to have you,” has never been truer when it comes to ways our hearts seek comfort, relief, and life in things of a sexual nature. We don’t have to go looking for ways to stain our hearts; they come looking for us! The pathways to dark and destructive places abound: Internet, cable TV, hotel room adult video offerings, movies, and mobile dating apps are part of a culture that beckons us to give in to our feelings and desires, to escape lives of loneliness, routine and stress. Even if you aren’t personally struggling with sexual integrity, there are dozens of people sitting in the same church service as you who are struggling.
I’ve learned that we’ll go to any lengths to keep from being honest about all this. Why? Fear, shame, hatred of self, not believing the gospel has any practical answer, guilt, giving up—you name it.
I was having lunch with a businessman from my church, and halfway through he brought up his Internet pornography usage. What happened next was a microcosm of what is happening throughout the church. I asked him when it started. When he was 10 years old. How often do he look at porn? Several times a week, for a couple of hours at a time. Anyone know about this? No. Was he in a men’s group at church? Yes. Does this topic ever come up for discussion? No. Would he be willing to bring it up? No way!
Then he began to backpedal, saying it’s not really that big a problem nor is it that damaging. I’m not usually blunt with someone, but I had no choice this time. “You know, what I hear coming from your mouth is addict-speak. You’re far worse off than you can possibly imagine. Can you believe that Jesus longs to enter this area of life with you?” He looked at me like a deer caught in the headlights. I don’t think we’ll be having lunch again anytime soon.
You see, we all like to pretend we’re OK or that whatever struggle we have will get better on its own. It won’t, and it never will—apart from our willingness to die to self, to discard our investment in our reputation and image, and to open up and walk in honesty and in the light of transparency and vulnerability. That’s a supernatural thing to even want to do. Yes, we all need to stop pretending.
2. The church is silent because we really don’t believe that the gospel can transform deep sexual struggles.
In other words, when we admit the depth of struggle among our people, it messes up our categories of what we think the “victorious” Christian life is or should be! You know, the kind of life we hear TV evangelists talking about, those peddling the prosperity gospel of “you shouldn’t have problems with sin kind of stuff.”
Don’t be fooled! It is a false gospel that proclaims, “You can be free of pain, fighting and struggling with sin; you should be free from that type of suffering—now that you’re a Christian.” It’s a message that we can too easily buy into, that something must be very wrong with our faith if we struggle so much.
Nonsense! If you’re fighting against sin in your life, then it may indicate that something might be very right! Throughout the New Testament we read its call to godly living, to redefine our lives, sexually speaking, by the meaning and implication of the cross in our lives. Scripture isn’t shy when talking about sex and sexual brokenness. In fact, if you were to take out of the Bible all the places where it speaks to the reality of sexual sin, struggle, and temptation among God’s people, you’d be taking out large portions of Scripture.
Our sexual temptations and struggles don’t take God by surprise, nor do they shock him. Rather, he expects it. He knows our nature is to seek out and fall for false worship, that we give our hearts to “false gods” and pursue them as having ultimate purpose and meaning in our lives, rather than seek out him and his purposes. The results of what happens when people live for themselves, following their own fallen sexual desires, are well-documented in Scripture and in countless personal lives.
What happens, then, when we begin to call Jesus “boss” over all our desires and longings? World War III breaks out in our lives and hearts. Conflict. Adversity. Suffering. Struggle.
I love what noted Bible teacher and author Martyn-Lloyd Jones said about all this. He wrote in his classic work, Romans: Exposition of Chapter 6, The New Man, “There is a teaching today which says that sanctification is quite simple, that the mistake we’ve been making is that you’ve been trying to fight the sin in you. It says that what you have to do is to give up struggling, to give up fighting; just hand yourself and your whole problem to Jesus. He’ll do it all for you. But any teaching which tells us that sanctification and holiness are really quite simple (and don’t involve struggle and fighting) is clearly not in accord with Scripture” (p. 164, italics mine).
This is what happened early on in my own life when I sought to follow Jesus. I had many a major knock-down, drag-out fight with God in my small attic apartment. Why are you calling me to a new way of living? Why are you asking me to stop practices and walk away from relationships that fill the empty void in my heart? Why are you giving me new desires, desires that are different than those that seem so natural in my heart? What am I to do when I want to look at porn or frequent hang-outs where I might meet someone for a brief encounter that will take away my relational pain?
How did change happen in my life? When I began to hear him speak into my struggle with a heart of compassion and love—for me! He wooed me to himself, to a relationship with him rather than something else on which to set my heart. When this happened, and when conflict over desires and sin surfaced, I learned to repent. Although it began slowly, and moved forward in small steps, repentance became my new response to sin and temptation. What is repentance? Tim Keller says that repentance is “killing that which is killing me—without killing myself.” Repentance is liberating, not limiting.
Here is the point about whether the gospel has power to transform our sexual struggles. The desire to obey God, no matter how small and weak it may feel in the moment, is the proof of spiritual life. Repenting is what fans that spark into flame. Whether it’s repentance with a capital “R” when we first begin to follow Christ, or repentance with a small “r,” the ongoing, daily repentance to repeatedly turn away from that which you felt gave life and turn instead toward Christ who really gives life—this is the true Christian life and walk. It’s an ongoing battle.
What’s the bottom line here? We avoid talking about sex or sexual sin because we have a faulty, unbiblical theology of struggle and suffering. Regaining a right view of struggle with sin in the Christian life will lead us to say to the members of our churches, “We are not surprised that you are struggling with some type of sexual temptation and sin. Let us know about it; tell us what is going on; let us help you.” This is the exact opposite of being dismayed or shocked over the struggles every Christian experiences.
A flipside to having a bad theology of sin and struggle is that we often just stop calling sin, sin! We soften our response to it. We become dismayed over the enormity of the struggle. I’ve seen this happen with pornography usage. Too often I hear a response of compromise: everyone’s doing it; it’s no bi -deal; it’s private and it’s not really hurting anyone.
I have heard the same in dealing with the issue of homosexuality. I had an elder in a church recently tell me, “I like what Harvest USA does with the pornography issue—but I don’t believe that homosexuality is wrong in every situation.” I asked him to tell me more. He said, “Well, I’ve just seen too many people struggle too deeply and too long. Christianity seems to have no ability to solve the dilemma of their faith versus their feelings.” He had given up hope that anyone can experience any type of transformative change, because his theology was faulty. He put sociology over theology; that is, he placed the experiences of people and their subjective assessment as the norm of what is acceptable, rather than allow the Bible to set the norm of what is true and right and acceptable to God. Giving in and giving up is not compassionate to strugglers.
3. The church is silent because we feel that the answers we find in the Bible seem trite, passé, and outdated in today’s culture.
For many, the answers they think the Bible has for broken sexuality are: Stop it. Don’t do it. Just wait until marriage. That’s bad. Homosexuality is an abomination. Being gay is a choice. These are all one-dimensional reactions, and they are unhelpful. They don’t bring much weight to the discussion or issue. So, how does the Bible help us?
I’ve never met a ten-year-old who said, “I think I’ll be gay when I grow up.” No. Youth most often became aware, over time, of unexplained feelings and “pulls” towards their same sex; these attractions feel strange and shameful but exciting, and in an odd way, they meet a perceived need of the heart, all at the same time. What often follows, though, is a pursuit of these feelings with many small choices and decisions along the way, and it is this process which makes it all seem like it was their core nature to begin with.
That’s why, even though the Scriptures speak to many of the underpinnings of same-sex attraction and homosexual desire and practice, an exhortation to just not feel that way, or not be bothered by it, is unloving and unrealistic. Unfortunately, many in the Christian community are very confused on these issues today. We either settle for biblical error on the one hand (“it’s a choice”) or cultural compromise on the other hand (“if you profess Christ and you feel sincerely that it’s OK, then it’s OK for you”). We fall for what I hear in more Christian circles today: that the Bible doesn’t speak to homosexuality of the kind we see today (i.e. monogamous same-sex relationships).
Truthfully, Scripture does speak with clarity to all this, with both truth and grace. That’s also the way we must approach it. When we over-simplify the issue, or vilify it, or even make it more than it is, we fail to speak with Scripture’s authority into it.
A pastor recently told me that he went to a counselor for several weeks, seeking to deal with his pornography struggle. Week after week, the counselor naively just kept telling him, “Oh, that’s bad—you shouldn’t want to do that. You shouldn’t be doing that—it’ll get you in trouble.” He gave him some verses to memorize. There were no attempts to connect this man to the deeper gospel themes about this own life and heart. The result? The pastor walked away more discouraged and feeling more shame, guilt, and hopelessness than ever.
You see, we are complicated beings with complicated hearts. We need to see the Scriptures not as a magic pill or a cure-all to life’s dilemmas or confusion, but as God’s heart toward us about real human struggles and issues of the heart. Heart change takes time. Repentance that is lasting and deep takes time. We have to see the larger-themed sin areas in our hearts, see how they grieve God and the damage they cause us and others around us before true repentance can happen. That’s why, when I’ve taught a course at a local seminary for future pastors and counselors, I’ve often warned them about leading people into repentance too quickly. We must see the depth of the hurt we have caused, to ourselves, to others, and to God, or our repentance will be shallow and temporary. Jesus yearns to enter the struggle of our hearts in deeper ways than just getting us to ‘stop this’ or ‘do that.’ As a man in one of our Biblical Support Groups put it one time, “Jesus just isn’t a self-improvement program.”
When we look at Jesus or the Scriptures as a way to improve ourselves and our situation—well, that just isn’t gospel transformation. As the church, we have to be careful not to lead people in a superficial, shallow manner which makes Scripture seem archaic or obsolete. God says that his word is “active, living, sharper than a double-edge sword” (Hebrews 4:12). We must help people apply the gospel to the deeper issues of the heart, which God has gifted believers to be able to do as we seek to minister to the body.
Sometimes, we feel that the Bible is no longer reliable when it comes to issues of sex and sexuality. We often feel the Bible isn’t adequate because of science or pseudo-science. We must remember that science does not pull a surprise on God. The “new discoveries” that media, culture, and academia proclaim about sex and sexuality must be brought into submission to God’s word. Obviously, there will be tension when we hear, for instance, that sexual orientation is fixed and irreversible from each of these three sources. How does that relate to God’s Word and his call for obedience for followers of Jesus? How do these cultural mantras come in line with Scripture? For believers, God’s Word cannot be negated or pushed aside, just because all of culture says it should. We must learn to speak intelligently and compassionately about these crucial issues, recognizing and admitting their complexities, yet at the same time seeing no contradiction in how God calls his people to live.
4. The church is silent because many of us still struggle with unresolved sexual baggage in our own history, and it continues to plague us and bring us shame.
Failures from our past, especially ones that involve such powerful experiences like sex, can haunt us for years. When those failures continue into the present, even if they are not so large as they once were, they can hinder us from being available to those closest to us who are also struggling. Our ongoing struggles fill us with a pervasive gloom of shame, and our conscience freezes us into inaction. “Who are you kidding? You can’t speak with truth or authority into anyone’s life. Just look at your own heart and record of failure.” This cripples us and those around us, because we are unable to speak the truth of the gospel into our own hearts first, and then to others.
I find this the biggest deterrent to speaking to our kids and young people about sex in a redemptive way. Many parents carry around unresolved sexual sin struggles in their hearts and lives, either issues from long ago or current struggles.
The rule of thumb for parents here is to do what flight attendants say to do just before takeoff. What do they say about that mask? In case of emergency, if that mask falls, place it first over your face and then place it over the face of your child. In other words, you need to be okay first, able to function in order to bring safety measures to your child!
The same is true with our sexual baggage as adults and parents. We need to seek help for our own issues; we need to follow the desires of our hearts as parents to shepherd our children by having the courage to deal with our own baggage and sins. Until we do so, we will remain silent, wanting to talk with our kids about these critical issues but feeling shamed into silence by our own lack of resolution or progress. We either speak simplistically to them, “Wait until you’re married”—good advice, but our kids need a more coherent sexual message, grounded in Scripture, that can compel them to swim against the sexual tide that is washing away so many youth into chaotic and destructive sexuality. Or, worse, we practice denial about what our kids are facing today and passively allow the culture (TV, movies, Internet, social media) to evangelize our kids, sexually speaking. (We have a mini book that teaches parents how to protect their kids from the dangers of technology as well as how to approach them on issues of sexuality: iSnooping on Your Kid: Parenting in an Internet World. Click on the title to link to the bookstore.)
Church leaders are not exempt from this struggle either. We like to put our pastors and church leaders on a pedestal, thinking they are more saintly than us. Why we think this way astounds me at times. The culture of the church reinforces this image in a way that is ultimately harmful to leaders as well as the entire church community. We must remember that they are just as fallen and in need of the grace and power of the gospel as anyone else. Tragically, the church culture “forces” pastors and leaders to project an inflated image, and so they are reluctant to speak on these topics or to move their congregation to engage in redemptive ministry to those who struggle because they cannot admit issues or struggles in their own lives. The result? They don’t get help, and their people don’t get help, as well. Men, women, and youth are left to continue struggling in silence and shame, wrestling with a faith that they feel is unable to help them with the real issues of life.
What’s the answer for our church leaders? We need to help them to first deal with their own hearts, just as parents need to do. We need to encourage them to be real and to find a place of safety where they can go and get help. The silence, stress, and, often, just the intoxication of ministry keeps leaders from both gospel self-awareness and from seeking and getting help. This is the reason Harvest USA has Sexual Integrity Groups for pastors only, because they often have no place to go to be honest about the struggles of their heart in this area of sexual integrity. For more info about this or to get a brochure, email me at [email protected].
5. The church is silent because we can’t see how our brokenness in sexuality can be redeemed in and through our brokenness. Our brokenness feels hopeless.
Sin has so tainted everything, even our sexuality, that everything that exists is as it should not be. No part of our persons, hearts, or affections has been left untouched by the Fall. All efforts at self-repair don’t work; even our deepest, most sincere vows to try to do right next time always come up short. An awareness of this deep brokenness should give us compassion for those who struggle. While not lowering God’s standards for holy living, we must realize that the ability to obey, out of a heart of joy, just doesn’t happen in a vacuum. It’s both supernatural and interpersonal. God’s people help God’s people walk in holiness! That means we have to own up to what a mess it all is and be willing to jump down into the trenches with others.
I love how Pastor Scotty Smith describes brokenness in his book, Restoring Broken Things. He says that there are two types of brokenness. In Brokenness “A,” something is broken to the degree that it ceases to or no longer reveals God’s glory or serves his purposes. Smith says that the main language the Scriptures use to demonstrate Brokenness “A” is that of idolatry or false worship. False worship happens when we ascribe to or give anything or anyone the adoration, attention, allegiance, or affection of which Jesus alone is worthy. Therefore Brokenness “A” is a worship disorder (p.73).
But there is also a different kind of brokenness of which the Scriptures speak. Brokenness “B” is what results when God begins to do his refining, redeeming, and rescuing work in our lives. It is characterized by a heart attitude of contrition, humility, and repentance in response to the specific ways we haven’t or have ceased to reveal God’s glory (p. 74). In other words, Brokenness “A” is set right or redefined by Brokenness “B.”
The truth is, for most of the people sitting in our pews, whose lives, histories, and hearts are increasingly marked by some kind of long-term sexual sin and/or continual temptation, their lives cannot ever be lived as if Brokenness “A” had never happened. But they can, with the Holy Spirit and the help of the body of Christ, the church, turn around what they and the evil one meant for harm and damage, and bring God glory out of it all. But the remnants of brokenness remain, and that is what both drives us to the cross and gives us a heart for others.
If we understand our brokenness from this perspective, we are filled with hope for what God is accomplishing in us, while we still “toil, struggling with all his energy that he powerfully works within (us)” (Colossians 1:29).
6. The church is silent because we don’t understand or see how ministry to those who are a sexual “mess” is the average, ordinary work of the church.
This reason is related to the former point. We not only keep silent because of our own secret struggles; we do so because we think we need another kind of gospel in order with these problems. The issues seem so big, so complicated, and so pervasive that we can’t begin to see how ordinary, gospel-centered ministry can help at all.
In his book, Homosexuality: Laying the Axe to the Roots, (unfortunately, it’s out of print), Ed Hurst points out how we’ve failed to see just how the Scriptures speak to sexual sin, especially homosexuality. He writes at the beginning of the book, “The homosexual problem presents itself as one more complex and more deeply rooted than any other. The power of homosexuality lies in the fact that it masquerades as a problem that is larger than life. It begs new answers, new remedies, and special treatment. It invites us to lose heart, give up hope, and to expect failure. It has caused some to reject the Word of God and others to reinterpret it—and still others to doubt that the remedy of Jesus Christ is sufficient for sin. As Christians, our ability to minister or deal with the problem has become weak, ineffective, and, often, non-existent” (p.1).
Actually, I think we can expand Hurst’s comments to encompass all the various sexual struggles people in our church are experiencing today. Pornography and sexual addictions, along with homosexuality, often seem larger than life and too frightening and complicated to tackle. The result is that we either neglect ministry to those dealing with these altogether, or we offload them to professionals (Christian counselors are an excellent resource of help, but if the church’s only response is referral, then they have abandoned their rightful place of help to the struggler).
I once had a seminar professor tell me 30 years ago that one of the reasons the gay community was one of the fastest growing people-groups in America was due to this hands-off approach by the church. We have either relegated these problems to a category all their own, apart from the Scriptures or the ordinary avenues of help in the church; or we have assigned them to those possessing exceptional or special training.
Church leadership can also allow fear or be overly concerned about what others in the church will think about all this. I once had a meeting with a small church staff that was strongly hesitant about having an adult Sunday school class devoted to different areas of sexual sin and how to address it. One staff member said, “We’ll have to poll the church to see if they want something like this.” I couldn’t believe what I heard. I asked,” Did you poll the people to see if they wanted a study on Romans, on the Old Testament, or on Lifestyle Evangelism?” Of course the answer was no. So I continued, “Why then would you do that just because it’s sex or sex gone wrong we’re talking about? Aren’t you in charge of the spiritual health and shepherding of your people?” We ended up having the class, and about 75 people attended each session.
In speaking to people, I often get a response something along the lines of, “I’m glad you’re doing what you’re doing, but I could never do that.” Really? Why not? Someone once said that the Bible can be summed up in three points. It’s a book about how we got in the situation we’re in. It’s about what God has done and is doing in Jesus Christ, as Savior, Redeemer, Mediator, and Advocate to deal with it all. And, it’s about how it’s all going to turn out because of what he has done for us. In an analogous way, ministry to those scarred by and struggling with sexual issues is the same. We must provide a place and context where people can have a framework for discovering those three points: 1) how they got there and what’s gone into the problem or situation they’re in; 2) how God in Jesus longs to meet them in the midst of it all in order to bring wholeness, healing and growth; and 3) how walking with Christ relates to their history and future in learning how to love and serve God and others well. That’s the ordinary, gospel-centered ministry of the church that for 2,000 years continue to help transform broken lives into living objects of grace and change.
The interesting thing here is that this biblical framework applies for those struggling with pornography, sexual addictions, same-sex attractions—and even for spouses, parents, and family members seeking to better relate to loved-ones who live in such brokenness. We have to create safe places in our churches; that is, create contexts and environments where people can begin to look at and apply the gospel to the deeper recesses of the heart, where idols (false gods) as well as pain, chaos, confusion, and hopelessness figure in deeply to the person’s struggle.
Frankly, this kind of ministry isn’t rocket science! But we treat it like it is. Our fears about engaging in ministry of this sort must be named, faced, and worked through. We must answer the question of why we wouldn’t want our churches to be engaged in this kind of ministry. Why wouldn’t we want our people—our men, women, and youth—to be freed up from all this? What would it require from the church and leadership to begin, and stay committed to, this kind of ministry? When we begin to face these questions, we often find that fear and issues of unbelief of all kinds, especially on the part of leadership, will surface. Like I said at the beginning of this article, no wonder Steve Brown, one of our Board members, said this would be one of the most difficult things our ministry would ever do!
There is a way and a foundation from which to do this much-needed ministry. It’s been my experience that believers who know how much they’ve been forgiven and what it cost God to forgive them are the people who most seek out those who struggle.
One of the lessons of Luke 7:36-50, when Jesus receives the anointing tears of the sinful woman at his feet, is that, “he who is forgiven much, loves much.” In other words, our appreciation for the cross and our joy for what the gospel of Jesus has done for us leads us to seek out and be available to minister to others, even if their struggles, sins, or temptations are different than our own.
This is an important thing to see! You do not need to have struggled with the same issues that someone else has in order to be powerfully helpful to them. I’ve seen people so moved and transformed by grace, without any personal experience of sexually addictive behavior, be the very best support group leaders, accountability partners, mentors, disciplers, and just plain friends to those desiring help with their own sexual struggles. It often just takes stepping out in faith. Equipping comes later, as ministry will compel one to seek training to better help and support.
We’ve got to believe the Lord longs to meet our people in the midst of their problems and dilemmas, to bring to them life and wholeness. We also have to believe that we have all we need (yes, with a little help and encouragement) to effectively minister to people. We need to reclaim this fact: that the church (the body, the people of God) has historically been, and continues to be, God’s chosen instrument for the transformation of people, nations, and culture!
7. Since sexual issues seem like such an overwhelming topic to tackle, the church is silent because there is fear that to do so will open up Pandora ’s Box.
Again, our own personal history and the scars we bear often forge the path here. When Adam and Eve were faced with the reality of their nakedness and shame, what was their reaction? They hid! It was all too overwhelming and too much to face. Better to hide than to tackle something that we fear may be too difficult or too complicated or too messy to deal with. Just keep the lid on the box and go on with ordinary church business. It’s a lot safer.
But the church can and must take the lead in speaking on these issues in every facet of church life. We can be proactive and not have to feel powerless about the moral decay all around us, adopting a passivity characterized by an, “Oh well—what can we do?” attitude. Will there be messes that will be hard to clean up? Will church leaders and members feel at times like they are in over their heads? Sure. But those situations are where we tend to most see God at work, because transformation is a work of the Spirit, not technique. By stepping into a struggler’s life with humility and boldness, we are faced with a dependency upon Christ that can transform not just the struggler, but us as well.
Last year I preached at a church in Norfolk, VA. We had copies of our men’s workbook, Crossroads: Choosing The Path To Moral Purity, on our literature display table. A man, identifying himself as an elder, walked over to the table. He picked up the book and said to me, “Oh, we’ve been using this for the last three years with all our teenage boys in a special Sunday School class.” Wow! We hadn’t even thought of having churches use this resource in this way. Now here was a church being creative and bold, taking the lead in shepherding the hearts of the young men in their church community.
Again, if we don’t do this with our people, there will be ample avenues for them to walk further into darkness and lose hope every step of the way. I find that especially those involved in youth ministry seem to be the most hesitant here. We really do want 13-year-old Johnny to be able to say, “I’m doing things on the computer I shouldn’t be doing,” or 15-year-old Jenny admitting, “I think I’m a lesbian.” Most youth workers are horror-stricken when this happens (or more likely never to bring up the subject of sexuality so that the problems never surface). But they should welcome such confessions and see them as desperate calls for help. What would it look like for those in youth ministries to say to Johnny or Jenny, “I’m so glad you told me that. Can we talk about it? In fact, would you meet with me every week for a while to talk about it?” Our youth are desperate to talk about sex, to know what is healthy sexuality, and to know why God’s design for our sexuality is the best way to manage it and enjoy it.
This is what needs to happen as we deal with teens and every other age group in our churches. If we did this, I think many would be led away from deeper falls into sin and darker life paths down the line. But if we see all this as too complicated and overwhelming—too messy and uncomfortable—we’ll be failing our people and missing rich opportunities to see the glory of Christ begin to shine through broken lives and broken families. Remember that God has “in his divine power given us all things that pertain to life and godliness, through the knowledge of him who has called us” (2 Peter 1:3). We can talk about these things and don’t have to be afraid of what we will find there.
This means that nothing is too complicated or too overwhelming for us to face, or help other’s face in their own lives. Here we must again believe that the gospel (look at Point 5 again) has substance and power to address any problem and change any life. It’s also why our first response to men, women, and youth who do openup and get honest about these life-crippling problems is so very important. Again, while we don’t have to be experts about every problem, we must believe we have, by virtue of His Holy Spirit and access to God’s Word, the ability to bring hope and help to strugglers of all types. In this sense, nothing is too complicated for us as God’s people to handle!
Not long ago, my wife and I were privileged to teach a one-day seminar at Fellowship Church in Knoxville, TN. Over 3,000 people attend this church on any given Sunday. Fellowship Church is a community which works hard to minister God’s Word faithfully to its people. They are aware that many people struggle with all kinds of problems there. On this particular Saturday over 125 of the church’s small group leaders (men, women, and couples who lead any type of home-based group) came to learn about how the gospel addresses sexual sin. Why was it important to train these church leaders? Because most people struggling deeply with sexual issues will not go to the pastor for help. But, they will be more willing to go to a trusted small group leader with whom they can confide. Fellowship Church felt that anyone leading a group in the church needed to know how to respond in hope and help to someone who walks into the light of confession. That’s a scary place to be for a struggler! Would that more churches have this attitude to educate all those in any helping or leadership positions in the church! Here again, the emphasis is not on anyone having “the” answer or having to know everything about all the issues, but to realize that, as a body, we’re all in this together.
8. The church is silent because pastors and leaders, so busy with other agenda items, neglect the need for leadership to intentionally invite strugglers to come into the light and ask for help.
Pastors, elders, and other church leaders have a whole lot on their plates. They often have good intentions to deal with the sexual problems they see in their church community. Some day. Then that day never comes, because it’s crowded out by other, incoming problems. Here is what churches have to face regarding this matter: That day will never come unless we plan and strategize for it!
This out-of-sight, out-of-mind mentality is deadly. Left unaddressed, the sexual sin struggles among our people will only fester and cause untold damages to hearts, relationships, and marriages. There is a tragic collusion of silence in our churches: pastors and leaders who don’t intentionally address these issues, who don’t invite people to come for help, and the congregation whodoesn’t come to them for help because no one is talking about it.
Pastors often tell me that no one in their church seems to be coming for help with problems of a sexual nature. Why is that, especially because we all know that there are a large number of people in our congregations overwhelmed with sexual struggles? One answer may be this: Church leadership may not be seen by their people as being approachable on these sensitive matters.
Sometimes my grown children have come to me, as adults, not with confessions of hideous sin but to reveal things they didn’t want me to know about when they were 15, 18, or 22 years old. When I inquired why they didn’t come to me at the time of their struggles, they replied, “Dad, you were so busy. I didn’t want to upset you, or for you to think poorly of me. I didn’t want to disappoint you.”
Do you see the point? They didn’t want my view of them to diminish; they wanted to preserve their reputation, no matter how small the problem or offense was.
Embarrassment and shame kept them from going to me for help. The same principle is operative in our churches. Leadership needs to understand that this often keeps people from coming to them with their sexual struggles. They don’t want to disappoint us. They don’t want our view of them discredited or tarnished. After all, they have to face us each week, as we stand in the pulpit or shake their hands at the door!
Being available to help a sexual struggler when, as a church leader, you are not proactively addressing these issues is a recipe for continued silence and denial. Church leaders must cultivate approachability by initiating talk about these matters, and doing so in a manner that really and truly invites people to step into the open for help. The church must give messages, both verbal and non-verbal, that “we can handle these issues around here”—because Jesus can handle them. If we don’t do that, we abandon our people to work out their problems on their own, and that is a highway to disaster for a sexual struggler. The best way to increase sexually addictive behavior in a struggler’s life is for the struggler to try to deal with the problem on his own!
Neglecting to proactively invite our youth to come for help is even more tragic today because of the sexual chaos that exists and is promoted on the Internet, where most of them live. A profound lack of initiative, by leaders and parents, leaves them open to and receptive of many, many other voices “out there” which are more than willing to evangelize them to embrace a destructive sexuality outside of God’s design. Today, more kids than ever, even at nine or ten years old are getting hooked on pornography. They are viewing it with their friends at sleepovers, campouts, even with other kids from church. Also, churched youth are increasingly very sympathetic to the gay movement and supportive of gay marriage—due to the silence of the church. How could they not be, when the culture bombards them daily with messages that it’s okay and even a good option? So there is much to lose when the church never seems to get around to dealing with these matters. Silence, in the form of not taking a proactive initiative, is playing Russian Roulette with our people.
9. The church is silent because our people are increasingly unaware of the depths to which the Bible speaks about sexuality and the way God designed it.
I remember being at a conference for churched youth when a teenager came over to our exhibit table. Obviously influenced by the culture, he said to one of our staff, “I don’t see how you people can say that homosexuality is wrong. Jesus never mentioned it.” Our staff member was able to guide this young man, in just a few minutes, into the Scriptures to look at some texts on what Jesus did say about sex, and how Christ’s view of God’s original design for sex did in fact speak about the issue of homosexuality. His next words stunned us. He said, “Well, I guess I should read the Bible for myself to see what else is in it.” We encouraged him to do so.
It’s not just our teens who need to be taught about the content of Scripture. Many of our people, especially those who come to faith as adults, are pretty much in the dark about Scripture. The emerging church and missional church movements have, in some cases, contributed to this phenomenon, with their de-emphasis on education and doctrine. Unfortunately, many churches today think that doctrine divides, and so they settle for a short Sunday morning sermon heavy on illustrations and emotionally-laden content—hoping that it will hook people into wanting more—but then they have no venues in place to offer more. The result is a growing illiteracy of the very foundation of Christian faith; that is, the Bible and its story of creation, Fall, redemption, and restoration.
In many of today’s evangelical churches, there are few places for people to really become educated in content of the Bible. We just kind of hope they will find their way. Is it any wonder many of God’s people are “tossed here and there” by every kind of teaching they hear? If the media speak of the latest scientific or sociological/psychological discovery that is contrary to or contradicts the Bible—guess what wins? More people in the last twenty years have gotten teaching on crucial issues from Oprah, 20/20, Dateline, and the host of daytime talk shows that proliferate like weeds, rather than from biblical teaching coming from their churches. This is especially true when it comes to sex, sexuality, and homosexuality.
I find that people are often shocked when they begin to understand the extent to which the Scriptures speak on sex and sexual issues. When it comes to sex, I have often said that, “If God talks about it, then we should be talking about it.” The Bible is full of teaching about sex and sexual relationships. Since sex is a major issue or problem for most believers, God hasn’t left us alone to try to figure it out. He’s lovingly and proactively spoken to us about it. We should be doing the same with our people. Sex has become a cultural battleground upon which the Christian faith is losing, so there is no greater need in the church today than to find multiple ways to talk about sex in the profound ways that Scripture does. We need to be doing that in Sunday school classes, men’s and women’s groups, small groups, youth groups, and so on.
A few years ago, Tenth Presbyterian Church in Philadelphia held a weekend Urban Missions Conference entitled “Sex in the City.” Over 400 people attended, primarily between the ages of 20 and 35. I was one of the main speakers, and the Harvest USA staff presented workshops all day on various subjects.
After the Sunday service, as I was walking down the sidewalk after leaving the church, I felt a brush of air as a bicyclist rushed by me. As I turned to look, I saw the cyclist throw on the brakes and turn around. The young woman said to me, “Weren’t you the Friday-night speaker at the conference?” I affirmed that I was. “Well, I went to this church when I was young, but have been away from it all throughout college. But I think I’m going to be coming back here now. Any church that speaks about these things this boldly and opens up the Scriptures to teach us like this is someplace I want to be.”
10. The church is silent because we are not just ignorant of God’s design for sex; we don’t believe that he designed it for our good!
There is so much around us that presents sex in a negative and broken sense that we’ve ceased to believe it was all meant for good, or that God wants us to experience it as something good and noble!
Several years ago I was on a short-term missions’ trip to Amsterdam to work with a church-planting team. Amsterdam is a very dark city, sexually speaking. Its reputation for sexual freedoms and debauchery is well known. We’ve all seen pictures of those prostitutes sitting in windows, offering their wares. Pornography shops and prostitution are, literally, on almost every corner in the city-central area. I remember asking my church-planter friend, “How does anyone here ever have a healthy or godly view of sex or sexuality?” His response surprised me. He said, “I don’t know, and I don’t know if I do anymore either.”
Today, Amsterdam as a metaphor for sexual chaos is in our own backyard. The Internet has turned every computer and every mobile device into an adult bookstore. Like my friend, I now wonder if the average believer has any kind of healthy appreciation for sex as God designed it anymore. As fallen creatures we either make way too much of it, using it in a selfish and demanding way to meet our own needs, or we think much too little of it, forgetting that it is one of God’s good gifts. The evil one is often behind these extremes. He is certainly pleased when God’s good gifts are twisted or neglected.
Christians need to reclaim the goodness of God’s gift of sexuality and of sex. We need to affirm God’s good intention for it and for it as being a soul-uniting force between a husband and a wife, as something so pleasurable that it is, in the right context, wonderfully intoxicating. Think “The Song of Songs,” a book in the Old Testament that boldly proclaims on its every page the beauty of God-designed sexuality.
This message that God is pro-sex is often lost and marred by our own broken histories and struggles with it. We unwittingly transfer our own attitudes about sex to those around us, especially our children. We spend more time talking, when we do talk about sex in the church, about all the ways it’s gone wrong. I know when we’re asked to come to speak in churches, it’s rarely to talk about the goodness of sex. It’s usually about sex gone wrong.
You’d be surprised the frequency we’re asked to speak to youth groups, often for the first time, about all this (and they often want us to say everything we can possibly say about it in one meeting). Yet the leaders often want us to warn (scare?) kids into obedience and doing the right thing. When we’re asked to speak to teens, leaders often have little motivation for us to speak about it in larger gospel-oriented themes or in a way which might wake them up to the mysteries, goodness, and holiness that God designed sex to be. In wanting to protect our young people from the many destructive ways that they can use sex to derail their lives, we have failed them when we have not taught well from the Bible about the glorious design for sex that God has given to us. All of us, but especially our youth, need a coherent, persuasive and solidly biblical apologetic that can capture our imaginations and enable us to want to live lives of sexual integrity and enjoyment, all for his glory.
Obviously, this list of reasons I’ve shared for the church’s silence is not exhaustive. Most churches can find themselves somewhere in this list. If your church has been committed to silence for the reasons I’ve talked about, what’s the answer? Isn’t it coming into the light? Isn’t it an awareness and admission that this is what has characterized us as a church or as leadership? We’ve let our people just find their own way in all this. We’ve mistakenly—out of fear, our own insecurities, or just not knowing what to do—did nothing, naively thinking, “no one here struggles with ‘that.’”
The next step, then, may need to be repentance as leaders: imploring God to change our minds about our role to help make our churches biblically healthy places, places where we can both talk about all this and provide our people with much needed help. That always becomes a win-win situation. We have everything to gain if we’ll just do that—but everything to lose if we don’t.
Harvest USA wants to help your church develop a strategy to begin dealing with this to the glory of God. Let us know how we can help you. The Harvest USA website (www.harvestusa.org) is a good place to discover resources. Where possible, our staff is available to help, at your local church, in education and in equipping your leaders. We are also available to speak, via Skype or web to your leadership or board of elders, etc. We would love to help. May the Lord bless you in your desire to build his kingdom.
For a large majority of men today, the ubiquity of porn on the Internet and its ability to provide unlimited access to it (especially via search engines) means that the issue is no longer, “Have you looked at porn?” but rather, “Are you actively looking at porn?” Many wives may already fear or suspect that their husbands are engaging in pornography.
Looking at porn is not harmless (see the short video of Bob Heywood’s struggle with porn and its impact on his marriage). But the problem is that pornography usage is usually hidden, a closely guarded secret. What if you suspect that porn is impacting your marriage (or your relationship with your boyfriend or fiancé)? Here are some things you can look for, as well as steps you can take to bring healing.
Signs that may indicate usage of porn:
- Unusual decrease in sexual activity between you and your husband—and increasing relationship distance physically.
- Mental distance between the two of you. He’s physically present but not mentally there when you seek to engage him.
- Late-night computer activity, especially a pattern of needing to use the computer after you have gone to bed.
- He quickly changes the screen when someone comes into the room, and he is spending more and more time on the computer.
- Secrecy regarding finances, like not letting you see credit card statements.
- Any gaps in accountability for time and finances.
- No history on the web browser after he spends time on the computer (keep in mind that private browser windows are pretty standard today, leaving behind zero web history).
What steps can you take?
Viewing pornography is sexual sin and is not “just what men do.” While painful and devastating for any wife to acknowledge, you must honestly face the reality of sexual sin impacting your marriage. Now is not the time to be passive. You have a vital role to play in helping your husband break free.
- Know that the Lord has comfort for you! He has not abandoned you or your marriage. Feelings of grief, shock, fear, and despair are normal for the wife who’s just discovered her husband’s porn usage. God is your compassionate Father and source of comfort and strength. (Read 2 Corinthians 1:3-4.)
- See this as a real threat to your marriage. Don’t deny it or hope that it will just go away. Now is the time for you to battle hard for your marriage through prayer, courageous confrontation, and humble reliance upon the Lord.
- Talk openly with your husband about your concerns. You may need to acknowledge that this is a common problem for men today, even Christian men, so come alongside him rather than take an oppositional role. Watch for his response to your inquiry. Is there defensiveness, anger, deflection? Check your own heart for self-righteous indignation.
- Pray for and seek helpers who can encourage you and pray with you. Seek out godly Christian women or any ministry leader who is a “safe” person for you to talk with (someone who has track record of godly living, is compassionate, and is trustworthy with confidences). Talk with your pastor.
- Don’t put yourself in the position of being his “porn police” or primary accountability partner. If he admits he is struggling, tell him to talk to one of his friends or his pastor to set up accountability. If there is a group of men who meet regularly for these issues, encourage him to attend.
- Do not think or accept (if your husband suggests) that his porn issue is your fault. He is responsible for his own behavior. His behavior comes from within his own heart (Matthew 15:17-20), and your behavior cannot cause him to look at porn.
- Consider marriage counseling with a pastor, counselor, or a trusted couple. This may be a perfect time for both of you to seek assistance to talk through ongoing issues or problems. Couples that do not talk openly about their struggles, needs, and disappointments (especially sexual problems and disappointments) are wounding their marriage. They need to be willing to look deeply at motivations and past events that affect their relationship with each other. Since sexual sin is so dangerous and powerful, it is something which must be dealt with openly—with the help of other Christians. Your marriage will not survive if this is not dealt with and if your husband refuses to seek help.
- Run to the Lord as your refuge! Psalm 16:1-2 says that God is your strength, hope, and safe place as you navigate these painful and scary waters in your marriage. You cannot control your husband’s heart or his response to the Lord, but you can bring your own needs, pain, and confusion to him, and you need to!
Christian couples dare not keep sexual sin hidden in the shadows. It will only get worse, and its potential to destroy the marriage is real. The hope of the Gospel is that in Christ we can find restoration, reconciliation, and victory, even over deeply embedded sin patterns. There is hope for deep change and profound healing through the power of Jesus Christ.
We have a great devotional book for wives dealing with this issue in their marriage. It’s called When Your Husband is Addicted to Pornography: Healing Your Wounded Heart, by Vickie Tiede. You can check it out here.
With the legalization of gay marriage, Christians more often find themselves invited to same-sex wedding ceremonies. This poses a dilemma for believers of whether to attend an event that celebrates a life-union that God nowhere approves of in Scripture.
Declining to attend seems like an easy solution. But because it involves friendships or family connections, the matter can be quite complex. The issue is more difficult if the wedding involves a child or other close family member. (For additional insights, read our mini book, Your Gay Child Says “I Do.”)
Reaching a decision will involve careful theological reflection, an understanding of your relationship with the one(s) getting married, and earnest prayer. Here are some things to think about that we hope can help you make a wise decision.
The space for this article is not sufficient to adequately examine the scope of Scripture on this matter, but here are three scriptural principles that should guide you.
Reaching a decision will involve careful theological reflection, an understanding of your relationship with the
one(s) getting married, and earnest prayer
- Be in the world but not of it. Knowing how to engage with the world is important for Christians. Being set apart from the world (who we are and how our lives reflect who we live for) is demonstrated by our living in the world. Loving and investing [time] in our neighbor is the means by which the world comes to know God.
- Freedom in Christ. 1 Corinthians 8 and 10 and Romans 14 are key passages where Paul argues for the freedom of the believer to engage with others in society, centered around the contentious issue of that day: eating meat from an idol’s temple. For Paul, (Christian) freedom involves examining issues of motivation, concern for the impact on other believers, and the context of the situation (see 1 Corinthians 10: 23-33 and Romans 14:20-23). Freedom in Christ enables us to think through how our actions affect others.
- Faith/conscience. Paul’s conclusion in Romans 14 is that we decide on issues such as these based on conscience, and that if one remains unsettled, then it is wiser to not participate because it “is not from faith.” Christians can stand on both sides of difficult issues, so the freedom we have in Christ to discern how to live strategically in the world should move us to extend grace to those who decide differently.
After examining Scripture, which must be the basis for all decisions, here are some relationship issues that can guide you in making a decision.
- What is your current relationship to the person getting married?
Are they a casual co-worker, friend, distant relative, or someone with whom you have a closer relationship (like a family member)? Has the invitation been given to everyone in your office, department, or family? Or, has it been given to you because you have a closer relationship? These factors can help you determine how best to respond. For example, if the person is someone with whom you have a good friendship, then you are in a position to speak directly to him or her about the issue of attending. If your friend knows you are a Christian, then this becomes another opportunity (or maybe the first!) to discuss your faith and how that influences your decision.
- What would you be trying to convey by your attendance?
Some people make the distinction between supporting the person, whom they love and care about, and supporting the event, of which they don’t approve. In making this distinction, it can communicate that attendance is not an implicit approval of their marriage. This is a meaningful distinction. We do this constantly in our other relationships, communicating our differences but remaining involved in each other’s lives.
This distinction may depend on how vocal you have been about your faith. What kinds of conversations have you had? Do they know you are a Christian? Do they know your views about homosexuality? If so, your presence could actually “stun” them or really mess up the categories they may have about Christians like you? Christians, living intentionally by the gospel, can sometimes be confusing to people, causing them to rethink their positions and perhaps see new and bigger realities. That’s a good thing.
If you feel that attending would lend weight to your Christian witness, then you might go. Your attendance would be in line with your desire to pursue a relationship because you care for them, and you want to keep the relationship open to have further opportunities to share the gospel with them.
- What are you concerned about if you decide to attend?
Are you afraid that your attendance would communicate your approval? Or, are you afraid of explaining why you feel you cannot attend? Are you afraid you would not know how to act or how to talk with other guests, most who would support the marriage? There can be lots of fear involved in making this decision. Ask the Lord to guide you regarding all these issues. Fear or anxiety about disappointing someone is never a good motivator to make a decision. A better question is this: What response might cause further openness to the gospel?
- If you decide you cannot attend, could you substitute something else?
If you reach the conclusion that you cannot attend, you might consider an alternative response. For instance, giving a card or gift would still show your care for them and acknowledge that this was an important day for them (it was, but you don’t necessarily have to join in on the celebration).
If you are close to the person or couple, but still conclude that you cannot attend, then consider taking them out to lunch or dinner. Of course, this may be an uncomfortable get-together, especially if the person will feel hurt by your absence. But a quick follow-up may go a long way toward bringing understanding and another opportunity for you to share your faith. Another decision some people make is to not attend the wedding (because of the nature of wedding vows) but to attend the reception (if this is, of course, agreed upon by the wedding couple).
- Do one or both parties claim to be Christians?
Someone once said, “We shouldn’t expect Christian behavior from non-Christian people.” If the person or persons getting married are unbelievers, this doesn’t mean you have an unhindered green light to attend—but if someone claims to be a Christian and yet is in rebellion to God’s design and intention for how his people should live, and is celebrating it and inviting others to join in, then that is another matter.
Many would argue that even if one of the parties is a confessing Christian, attending would be entering into their delusion that the marriage union is fine with God and is sanctioned by him. But some will make the distinction that attending is not the same as approving.
As you can see, these are hard issues! Your decision must come from wrestling with Scripture, drenched in prayer, and discussed with close friends or family members. But know this: Your wrestling with this is itself evidence of your heart wanting to do the right thing to honor Christ and to open doors for the gospel. Realize that there is no ONE answer to this, but there is one thing you can count on: Like Jesus, you’ll probably be misunderstood regarding the implications of any choice you make. So, when you make your decision, know that you have made it on the basis of what will honor God, and be at peace on that basis.