08 Jul 2015
The Supreme Court and Our Repentance
Dr. Clair Davis, retired church history professor from Westminster Theological Seminary, writes on church and gospel issues. When he writes on sex and sexuality, he has a lot of good things to say, so we thought you’d like to read it also. Dr. Davis wrote in respomse to the Supreme Court ruling in June 2015 that the Constitution guarantees a right to same-sex marriage.
The Supreme Court’s decision enabling same-sex marriage in all states has gotten much attention, positively and negatively. It will facilitate unbiblical marriages everywhere, and God and his law will be massively mocked. Of course that is very serious. Going ahead, will those opposing this decision be convicted of hate-crime? It is very possible.
But how is this anything new? Some of us can remember when states followed biblical norms, permitting divorce only in cases of adultery. That was when people went to Reno, Nevada, to live for six weeks until they could obtain a “no-fault” divorce there. Those finding that inconvenient were able to enlist private detectives to help them set up a phony adultery in raids on hotel rooms. I can’t remember how believers responded to Reno, but wasn’t that just as serious then as the Court’s decision today?
No doubt there are legal and social advantages to “marriage,” but in a hook-up culture, that has little to do with sexual activity. Puberty comes earlier and marriage much later; do the math yourself. No one says “common-law marriage” any more, but what could be more common? Has the evangelical Christian church, along with Catholic and Orthodox churches, been consistently clear?
This has nothing to do with our welcoming people. Jesus welcomed all us sinners, and we are so glad. But along with our trusting Jesus Christ comes repentance for our sin, and that is what we know ourselves and seek to tell others. I tell this story, one that I actually experienced, about getting drainage pipe for a plot of ground and asking for a much bigger pipe than the clerk suggested, prompting his response as he sold me the really big one, “You do have a drainage problem.” That the Beloved Son of the Father should give up his life for us sinners, crying out “My God, my God, why have you forsaken me”—that wasn’t to show off, that was because of our sin.
We are called to welcome all to Jesus, but clearly turning to him means turning away from whatever idol you worship, including same-sex relations. We need to show and tell that this means us too. We are not called to be Pharisees, to look down on those not as holy as we are. In no way are we worthy.
Were we sloppy about Reno? Hook-ups? It is time for us to repent of that and our own respectable sins too. The Court has gotten everyone’s attention right now, so why should we delay our own repentance? And along with that, calling the world around us to Jesus the Savior? Not just same-sex people—that suggests their sin is greater than ours, and it isn’t. That suggests cultural narrowness, and our calling is to the whole world. The Court has people awake. Now is the time to talk—more clearly and consistently than ever before.
Reflections on 1 Thessalonians 4:1-8: Part Three
Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
If you are just picking up this post now, click here and here for parts one and two.
Paul’s plea to the Thessalonians is that they not live sexually as though they are free to do whatever they want. As he said in another letter: “You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6: 19-20).
And his point in verses 4-5 is this: If you are not serving God by living for him, learning to control your body’s powerful sexual desires, you will be a slave to desires you will be unable to control. And if that is what is happening in your life, if you are living sexually anyway you want, what you think is sexual freedom is, in God’s economy, slavery.
You will be living as if God doesn’t matter to you at all.
Here is what we need to know about desires and wants and how they are closely connected to our sexuality. Our sexuality is fed by desires that often are not sexual at all, like loneliness, fear, anxiety, depression, inadequacy, power, control, wanting to be loved, known or valued, fear of missing out, peer pressure—there are an unlimited number of wants and desires that become excessive desires and rule over us. They become things we think we absolutely need in life; they become ultimate things; they become idols that we live for—to have or to avoid.
And if we use our sexuality to erase our loneliness, combat our anxiety or fears, or to convince ourselves that somebody now loves and wants us, then we will keep doing so in order that life gives us what we think we need.
But what these desires give us is an illusion of control when in fact they give us slavery; they control us.
And when we find ourselves at that place in life, Paul’s description of non-believers becomes true even for believers: We become like “the Gentiles who do not know God.” When our hearts are given over to something or someone else, Jesus is pushed aside. He simply is not enough for us to give us what we need in life. So, we begin worshiping a false god of our own making.
Our sexuality reveals our spirituality; it reveals the allegiance of our hearts.
Today, pornography is a clear example of how sexual freedom is really sexual slavery.
Let me show you four ways our struggles with sexuality brings slavery—and how it hurts us and others.
One, it brings crippling self-doubt about salvation
Many Christians live defeated lives of fear and self-loathing. Their struggles with sex drives them away from God. They hide from him and from others. When they look to God all they see is a judge, not a Savior who came to rescue them from the very slavery that binds them.
A man from a support group wrote this for one of our newsletters: “When does the healing from a lifetime of viewing porn begin? How do I measure victory over a sin that has dogged my footsteps for decades? These are questions I struggled with for years. . . I have spent most of my life in fear of being discovered. This sin warped and twisted all my relationships, from God, to my wife, to my children, to my friendships.”
People like my friend here think, “If I struggle here, I must not be a Christian.”
Two, sexual strugglers live double lives
I’m talking here about compartmentalizing, about splitting your life into separate parts. I can be a Christian at church and be someone else at school, at my workplace, etc. Sexual strugglers live double lives. Our organization’s founder, John Freeman, just published a book called Hide or Seek: When Men Get Real with God about Sex. He uses the phrase “game-players” about sexual strugglers. They put their game face on when they are in public with other believers, but underneath the mask there is tremendous fear and shame and guilt.
Compartmentalizing, however, slowly bleeds into every area of your life. Another man in my support group said he’s been a liar all his life. Now in his 50s, his early encounter with porn as a child led him for decades to hide his sexual addiction, first from his parents and then from his wife and children.
He got so used to lying to cover up his porn addiction. He soon didn’t realize that he unconsciously lied to cover up all his behavior, no matter what it was. He could never relax and just be himself. His constant fear was being found out.
Three, the slavery Paul talks about leads to hopelessness
Crippling doubt about salvation and living a fear-driven double life ultimately brings hopelessness about ever being free. Many men and women give up. They either give up outwardly and leave the church or they give up silently and just go through the motions of living their Christian faith. But they distance themselves from church, from family relationships, and from those closest to them who sense that something is amiss, but they can’t put their finger on it.
Slavery gives you the feeling that the gospel has no power. It is utterly useless to help you with the problems and struggles you face once you leave church on Sunday. And if you feel God himself can’t help you, you are indeed hopeless.
Four, slavery to our desires leads us to harm others
In verse 6 Paul slips this in: “that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.”
Paul is referring to the relational damage of sexual sin. He connects it with sexuality: “in this matter.”
Here’s the point: Sexual sin is not a private matter. It is not a harmless, private activity. When our desires control us, we become intensely self-centered. Sex was designed by God as a means to bless our spouse. But when our focus is only on ourselves and what we can get out of it, we hurt people and relationships.
A husband who looks at pornography hurts his wife, as he prefers a fantasy life over his real one. At best, his wife becomes merely an object of his own pleasure like all the women he sees on the screen. He uses people.
Someone who engages in porn contributes to the sexual exploitation of the performers and the widespread damage to the minds and hearts of others who are in slavery to this. Increasingly the evidence is growing that sex trafficking is embedded in this porn epidemic.
And then there is sexual abuse. Child porn, and the awful tragedy of church leaders abusing men and women under their pastoral care, is the extreme display of all this sexual slavery.
Lust is not something that is easily contained. There is a reason Jesus said, in exaggerated language, in order to make a point: “If your right hand causes you to sin, cut it off. If your right eye causes you to sin, tear it out” (Matthew 5:30).
When we feed our lusts, they will control us and consume us.
Can you hear Paul’s plea? “Don’t live by your desires, now that you know something of what this slavery looks like!”
But if that warning is not enough, Paul gives a stronger one: “the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.”
(Looking ahead: Is there a way forward through all this, a way for us individually, and for us as a church, to live our lives in sexual integrity before God?)
Reflections on 1 Thessalonians 4:1-8: Part Two
Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
In my first post on this amazing passage by Paul, I pointed out how God places a high value on how we live before him in these bodies we have. You can read that first post here.
Again, Paul’s intent in this passage is to make it very clear that those who name themselves as followers of Christ could not engage in whatever sexual behavior they wish like the behavior that the surrounding culture promoted and permitted. But he also understood the struggle they were having in reining in attractions, desires, and behaviors which were socially OK for them.
So, after he tells them that what we do with our bodies matters to God, he gives them another compelling reason for fighting sexual sin:
How we deal with our sexuality will lead us to freedom or slavery
There are two powerful cultural forces in play regarding sexuality in our world today.
The first one is that we no longer agree on what is right and wrong. The old rules and boundaries regarding sexual behavior are now considered repressive, confining, antiquated. What matters is love, however it is expressed. As long as there is agreement between consenting adults and no one gets hurt, everything is OK.
The second cultural force is that since there is no standard of truth, we all make our own truth. Personal stories are how we discover “truth” today. The individual—me—is the primary point of meaning and fulfillment. We won’t look outside of ourselves to God or some sort of external standard to find truth or meaning. We look inside, to our own feelings and experiences. I discover truth; this is “my truth.” No one has the right to say that my truth is wrong. My story, the way I experience life, validates what is true.
The combination of these two cultural forces—that there is no right or wrong other than what I say is right or wrong—is reshaping sexuality today. Sexual expression, sexual attraction, sexual desires, sexual identity, sexual rights—it’s an “anything goes” sexuality culture. This is what is called sexual freedom.
But Paul—and indeed the entire Bible—calls this kind of life, not freedom, but slavery.
Look at verses 4 and 5, where Paul says, “each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God.”
What is Paul saying here? He is making clear that believers must not live lives of uncontrolled sexuality the way unbelievers do. Now, Paul is making a worldview statement here. He is not saying that all unbelievers live licentious sexual lives. Rather, he is saying that the world outside of God’s influence promotes living according to one’s passions.
He is saying to the young believers in this new church community, that though this is the world you came out of, and though you may still struggle with your sexuality, don’t give in to those desires as if it doesn’t matter what you do with your bodies.
Because it does matter.
Why? Because when you give your body over to your desires, you will find out what slavery is.
Now where do we see this? It’s understanding the key word that Paul uses: “lust.” Verse 5 reads, “Not in the passion of lust like the Gentiles who do not know God.”
Lust is an interesting word. It’s typically a word used in a sexual context, but it’s not limited to that. The Greek word that we translate lust, epithumia, simply means “over-desire” or “strong desire.” The general meaning in the NT when it is used in a sexual context is that of a “ruling desire” or an “inordinate desire.” A “controlling desire.” A desire that enslaves.
In other words, our desires, which arise from what entices us and what we ourselves want, eventually come to enslave us. And Paul is pleading: Don’t go there! Don’t give in to those over-desires. Don’t let yourself be a slave, controlled by something that brings destruction to your life. Don’t live as if God doesn’t matter to you.
We see this idea of behavior and slavery in another passage, James 1:13-15, which says, “Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.”
Now what is James saying here?
James is answering the question, “What causes us to sin?” His answer is that everyone is tempted from within—“by his own desire”—and that our desires, when we cultivate them and focus on them, they eventually give birth to sin.
The word that is translated as desire is the same word Paul uses, epithumia. And James is clearly using this word in a sexual context, also. In fact, James uses a sexual term that is translated as “lured and enticed.”
Now what does this all mean?
It means that we want what we desire—all behavior is based on my free will. I choose it. But at the same time, our desires rule us. The NIV translates this passage in a vivid way: “But each person is tempted when they are dragged away by their own evil desire and enticed” (v. 14).
Do you see? Behavior always has this ongoing dynamic of being my free choice while, at the same time, I’m being dragged toward it or controlled by it. A modern interpretation of this was penned best by Bob Dylan: “You’ve got to serve somebody. It may be the devil or it may be the Lord, but you’ve got to serve somebody.”
You are free to do what you want—but you will be serving somebody. And if you are not serving God, living for him, you will be a slave to desires you will not be able to control. And if that is what is happening in your life, if you are living sexually any way you want, what you think is sexual freedom is, in God’s economy, slavery.
You will be living as if God doesn’t matter to you at all.
(Looking ahead: What effect does living in slavery to my ruling desires have on me and others?)
17 Jun 2015
One Training—Two Lives Changed—A Church Impacted
This article appeared in our 2015 magazine newsletter. It is being posted here for online reading and for those who may perhaps wish to comment on what it says.
She came into our first Sexual Sanity for Women (SSFW) gathering at our church, crushed, broken, and afraid. I welcomed her in, but felt like the smallest wrong word from me could send her quickly away. Her name was Becca (name has been changed), and she sat on the far edge of the couch, close to the door. It was obvious that if everything became too hard for her, she needed a quick escape.
I began the group by sharing my own painful testimony as a way to connect with the other women. I kept glancing over at Becca, continually praying for her, that God would give her courage to simply stay, for she was right where God wanted her to be. And she did. She stayed.
The second meeting was tougher. As the group members arrived, I could sense each woman laboring under the weight of her struggle. I began to feel my insecurity rise. Had I learned enough from my online group at Harvest USA to really think I could do this? Then I looked again, and I didn’t see Becca. I immediately thought her absence was due to something I said last week. I prayed, “Lord, please bring her back.” As I was praying, someone in the group who knew Becca well called her. “I am coming to pick you up. You need to be here as much as I do. You are not alone. We can walk this journey together, okay?” She wouldn’t take no for an answer, and she went and brought Becca in.
As we ended the lesson, everyone filed out the door except for Becca. She sat there, wanting to talk, but not sure where to start. I quietly sat down beside her and reminded her that this was a safe, confidential place where she could experience grace and healing rather than judgment. Her eyes leveled on me as she decided if she could trust me. She took a deep breath, and then it all rushed out—her story of abuse and heartache, of sin and poor decisions, of guilt and shame, loneliness and despair. As her tears flowed, so did the words that she had trapped inside for so long. Words that she had been afraid to share for fear of judgment.
She felt that no one could understand a story like hers, and if her story ever got out, she would be looked down upon, ostracized. But the story had to come out. She was disappearing inside of herself as she fiercely closed off this part of her life. As she spoke I could see her visibly lighten as she threw off the weight of her silence.
As she ended, her eyes searched mine for some sort of response. Through my own tears, I thanked her for being courageous enough to open up. I told her that, yes, her story was one of sin and sorrow, but it was also one of redemption and change, and that God was already touching her heart, helping her to lay down her experiences at the foot of the cross. I also planted the seed that maybe, just maybe, God would bring her to a place where, one day, she could share with other women struggling in the darkness of their hidden shame.
Little did I know that God would open up that opportunity so soon.
A few days later I got a call. A woman in a small group with whom I had been meeting for over a year had something to tell me. The group was stagnant, meeting more out of obligation than out of a desire to grow together. But something unexpected happened that breathed new life into the group. Becca, the quietest one there, told the group, men and women, that she felt she should share something with all of them. She felt moved to open up to them about portions of her past and present struggles in life.
Becca’s courage to speak ignited an atmosphere of trust and safety in the group. It would never be the same. Over time, every person in the group opened up about their own struggles. And just like that, the group was transformed from a purposeless group of individuals to a close-knit body of believers, joined together to glorify God in the midst of their struggles.
Of course, there is still much healing to be accomplished in Becca’s life. But she is an inspiration to us about the power of God to redeem and change broken people, which is all of us, if only we would be courageous enough to be honest with God and others.
This testimony came from one of Ellen Dykas’ participants in our online training for mentor and group leader classes. For information on what these training classes offer, contact Brooke Delaney at brooke@harvestusa.org.
Updated 5.23.2017
10 Jun 2015
As Men and Women in Our Churches Come Out
This article first appeared in our 2015 magazine newsletter under the title, “Real Life Conversations: Ministry Becoming More Challenging as Men and Women in Our Churches Come Out.” It is being posted here for online reading and for those who may perhaps wish to comment on what it says.
I was just clearing my desk, getting ready to lock up the office, when the phone rang. I almost let it go to voicemail, but I decided to answer it.
It was a pastor of a reformed, evangelical church on the phone. Frantically, he shared his predicament. There was to be a receiving of new members into the church on Sunday. However, one situation now threatened to dampen the whole event and possibly cause confusion, disbelief, anger, and hurt feelings all around.
He had, just an hour before, received a call from “Kevin,” one of the men becoming a member. After talking for about fifteen minutes about how happy he was to be joining the church, he dropped the news on the pastor. “I’m gay, you know. I’m a gay Christian.”
The pastor’s questions now came at me fast and furious. What was he going to do now, in the time between this phone call and Sunday? Why hadn’t Kevin told him this before? How could he have answered all the questions for membership in the affirmative? What about those in the church who had become Kevin’s friends? “You don’t understand, John,” the pastor told me, “This man is deeply cared for by many in the congregation. Active in the life of the church, he’s at every event—among the most faithful in serving. Everyone loves him. I thought we knew him. “
I offered the first thoughts that came to mind. “Looks like, between now and Sunday, you’re going to need to have a long conversation with Kevin to better understand what he means.” The pastor seemed confused, “What do you mean? What kinds of things should I ask him?”
I told him that he should, right up front, admit to Kevin that this news shocked him, but still to encourage him that he really wanted to hear his story. Then he could ask some follow-up questions like: Why had he hidden this part of himself? Just what did he mean by saying he was gay? Was this merely a description of his sexual attractions, or was it a behavioral matter, or both? Were these things he wrestled with—or was it a firm identity that he embraced? How did he see the Word of God governing his life in regard to this? Did he have any problem with what Scripture says about homosexuality? How and where did the cross, the work of Christ, and his union with Christ enter into Kevin’s life regarding his sexuality? Was he open to the admonitions and instruction of Scripture, and to pastoral support and care, to help him from living in ways that Scripture says aren’t appropriate for followers of Jesus?
In other words, the objective of these questions was to get to the ruling passions of Kevin’s heart and see where his view of Scriptural authority was in his life. The pastor had to discern whether Kevin understood what walking in repentance and faith looked like for him, as a same-sex attracted man. It’s one thing to have this man active and involved in the church. We want our churches to have open doors to people hearing the gospel and coming to faith. But it’s another thing to join the community of Christ’s body yet then live in any way one wishes. Is Kevin willing to enter the community of faith as all must enter, denying himself, taking up his cross to follow Christ, no matter how uncomfortable, disturbing and disruptive that might be? Getting these answers and deciding what to do next, for this pastor, would be would be quite an undertaking!
Situations like this will only become more common in the future. Actually, the future is now! The gay Christian movement is growing. It’s the new “third way,” promoted by advocates like Matthew Vines, Justin Lee, Rachel Held Evans, and others. Many are being persuaded by their false Scriptural arguments and emotional stories, made more powerful by an increasing lack of biblical knowledge and understanding on the part of our people.
How those holding to an historic interpretation of Scripture will ultimately respond to all this is still very much on the table. The pressure to conform to and embrace this new rendering of Christianity in the church and in families is huge. For those who stand firm on God’s Word, they will face the derision of those who label us as out of touch, mean-spirited, and irrelevant. Yet the compassion of Christ is found in his understanding of and grace for all of our struggles, while he continues to call us to a holiness that reflects God’s character. Truth and mercy did not compromise at the Cross: they met—in the One whose life, death and resurrection continues to transform any who come to him.
03 Jun 2015
Facing the Hard Questions
“How do you respond to all the kids who injure or even kill themselves because of this type of teaching?”
Having just finished my presentation, I invited the sea of college students to ask questions or make comments, and immediately his hand shot up. Though asked respectfully, the question clearly had an edge. I responded as gently as possible, knowing that someone who is personally struggling with same-sex attraction (SSA), or who has a close friend or family member who is, usually asks this question. It’s not an easy answer to give in a few sentences.
I acknowledged that the church has sometimes sent condemning messages—bereft of the hope of the gospel—to SSA strugglers that lead to self-loathing and despair. Sadly, it’s been communicated that people with SSA are “broken” sexually, but the rest of us are fine. (As if “straight” people don’t have problems with sex!) I spoke about how SSA is just another manifestation of fallen sexuality—a reality that affects all of us and is something Jesus went to the cross to redeem. And now he is bringing healing and renewal to everything affected by the curse, especially in the area of our sexuality. Speaking to this issue with empathy is critical, but it is also imperative to speak the truth.
I went on to say that because this is God’s world and life only works well his way, telling anyone to live outside his bounds is not loving them or enabling them to flourish, but only ends in emptiness and death. I mentioned Proverbs 14:12-13, “There is a way that seems right to a man, but its end is the way to death. Even in laughter the heart may ache, and the end of joy may be grief” (ESV). The world tells us we find meaning through pursuing our desires (especially our sexual ones) and that we can do this with impunity. But Scripture makes clear that this is folly. Living for self and following our desires actually leads to discontentment and even greater bondage.
There were many other questions—mostly seeking to understand and not challenge. One young woman asked a crucial clarifying question: In my talk I rejected the idea of being a “gay Christian,” so did that mean people with SSA temptations aren’t saved? Sadly, she didn’t get what I had been saying. Central to my talk was the idea that all Christians are in the midst of overcoming various struggles with the flesh, but that God is faithful to complete the work he’s begun, remaking us into new creatures while still living in a broken world. Jesus is now our core identity, and any self-identity label that qualifies who we are in Christ is not just inaccurate; it distorts that identity.
The inevitable “change” question arose, and I talked about how a biblical definition of change is really focused on our hearts and submission to God, not becoming heterosexual for the person with SSA. (For a fuller discussion on this critical topic, check out my minibook, Can You Change If You’re Gay?, available in the following formats: 5-pack minibook, eBook, and Kindle.)
Students also wanted to know how to navigate their relationships with their LGBTQ friends and family without compromising their faith. We wrestled with some of the challenges confronting the American Church: If you welcome a gay couple to church and they come to faith, what do you do next? Do you force a “married” couple to divorce? What if there are kids involved? How do you handle church membership and the sacraments if they believe the gospel and understand their need for Christ, but haven’t yet come to the place of seeing homosexual behavior as sinful? These are all difficult and complicated questions in our post-Christian society.
With two minutes left, I took a final question. Swallowing hard, I pointed to a young woman in the back. The hair, the clothes, the piercings. . . what was I thinking?! I was exhausted from the talk and the questions, and the last thing I needed was another complex issue to sort through.
I had no idea what to expect, but as soon as she started speaking, it was clear the choice was Spirit-led. A fairly new Christian, she had come to faith within the last year after living as a lesbian throughout her youth. She talked about the heartache of her experience and her lack of peace and joy. She described how God surrounded her with Christian friends whose lives looked so different. They had the contentment and shalom her life sorely lacked. Resonating with what I taught about God’s design, she concluded with a profound point about our sexuality: Because God is the life-giver, homosexual activity can’t fit his plan because it will never produce life. I couldn’t have come up with a more powerful conclusion! She underscored that inviting people to embrace something as “good” that God calls sin is cheering them on to destruction. She talked about the important role of Christian community and humble witness in her conversion. And she wondrously articulated the difference that Jesus makes in her life. It was a beautiful demonstration of how I was describing “change”—it’s not about becoming “straight,” but about loving God and submitting all of myself to his care.
I drove home praising God for his ability to end “my” talk perfectly! Please pray for this young woman as she continues to grow in her new-found faith, and for us—indeed, all believers in Christ—as we proclaim his Word in our increasingly broken and hostile culture.
This article first appeared in our 2015 magazine. It was written after David White taught a workshop at Cru’s Regional Conference in Washington, DC, on December 29, 2014. The workshop was titled “Homosexuality and Christian Faith.”
The church is in confusion today. The voices advocating for the inclusion of same-sex relationships in the church have been loud enough to sow confusion even among ordinary church members in solid evangelical churches. The typical layperson’s grasp of Scripture on the issue of homosexuality is weakening. Studying the Scriptures on the matter doesn’t seem to help anymore. Why? Because these passages are increasingly undermined by strong, cultural worldviews that are driving alternative interpretations of Scripture.
Do you know what they are? These “background doctrines” are influencing how Scripture is being read today. Living our lives before God, aligning our wills with his, is the central objective of our Christian faith. It matters how we live and on what basis we claim God’s approval.
Here are just three of the worldviews we need to see operating in the background, along with ways we can respond to them with biblical faithfulness.
One, personal stories drive biblical interpretation.
In our culture, personal stories are how we discover “truth” today. The individual—me—is the primary point of meaning and fulfillment. We don’t look outside of ourselves, to God, to find truth or meaning. We look inside, to our own experience.
We see this when we look at behavior. There are no longer any agreed-upon moral standards to determine what is right or wrong. I discover truth; this is “my truth.” And no one has the right to say my truth is wrong. My story, the way I experience life, validates what is true.
Do not think this is merely a secular way of thinking. It is making headway into the church in subtle, but powerful ways.
For example, a video made several years ago, For the Bible Tells Me So, presents emotionally powerful stories of kids who grew up in the church and who took their own lives because of the discrimination, abuse, depression, and isolation they felt growing up gay. These are powerful stories and they should move us. But the objective behind telling these stories is to cause us to question why we should hold on to the traditional view of homosexuality in light of how painful—even life-threatening, as the argument goes—that position is for people who live with same-sex attraction. The message? Holding on to the orthodox view hurts people. It’s dangerous.
This illustrates how we decide what is right or wrong—how does it impact others; how does it impact me? Divine revelation, which is God’s story, becomes secondary to my personal autobiography.
How do we respond to this cultural worldview, that our personal stories interpret God’s will for us?
1. We do need to listen to people’s stories. There are things we need to learn in all these stories of those living with same-sex attraction. Our hearts should be moved to compassion by stories of isolation, loneliness, abuse, rejection, fear. But subjective experience can never be the basis for arriving at objective truth. Personal stories illuminate; they challenge us; they help us apply the truth of Scripture to our lives. But they must be viewed in the light of what Scripture teaches about life and God. We need an objective word outside us to fully understand ourselves.
Personal stories illuminate, challenge us, help us apply the truth of Scripture to our lives. But they must be viewed in light of what Scripture teaches about life and God.
2. We need to recognize that all our stories are broken. There is a hidden message inserted into these stories when they are presented in these ways, and it’s not immediately evident. It’s this: my sexuality, no matter how it presents itself, is essentially good. The reason I struggle here is because the traditional view of Scripture doesn’t acknowledge the truth of my own experience. I am not in need of rescue or redemption from myself—what I need is freedom to be what I believe I should be.
But the biblical view is that everything about us is broken by the Fall. When Jesus pursued society’s outcasts (a major theme of pro-gay apologetics), he meet them where they were—but he didn’t leave them there. He healed the lepers, and he forgave the “sinners and prostitutes.” When we truly meet Jesus, we are not affirmed in the direction we want in life—our lives are turned upside down and redirected.
3. We need to give true compassion. Ultimately, to allow these stories to reshape God’s word to approve what it does not, is to offer a false compassion. Our compassion must be God’s compassion and not the world’s. God’s compassion comes to us in and through our suffering—and we recognize that sometimes God does not remove our “thorns in the flesh.” We dare not think we can be more merciful than God by encouraging someone to live in ways that are incompatible with his calling.
Two, modern culture is superior to ancient culture
This worldview doctrine goes like this: We moderns know more than people who lived long ago. They were ignorant. We’re not. They didn’t have the knowledge and data that we have today.
Now, this worldview centers on two arguments.
The first one is that sexual orientation is genetic and fixed. Same-sex attraction is part of God’s design for sexuality and is therefore natural and good. We know this from science.
The second one is that the Bible’s negative view on same-sex relationships was because the biblical writers did not observe, in their culture, positive, monogamous same-sex relationships like we see today. They were concerned with promiscuity, exploitative sex like prostitution, and deviant sexual practices centered on cultic worship. So the Scriptures that prohibit homosexual behavior do not apply to loving, faithful same-sex relationships. It’s time to bring the ancient Bible into our time now.
So, how do we respond to this cultural worldview, that modern trumps ancient?
1. Regarding the argument that being gay is genetic, and that orientation is immutable, we respectfully say that it has not been proved. Saying it is, is only a bare assertion. Right now the dominant evidence points not to nature, but to nurture—and maybe some sort of combination. But, let’s be careful and wise here. We should be open to whatever medical research is discovering. We should not close our minds to the possibility that homosexuality might have some genetic or biological component. The Fall has affected everything about us, even down to the smallest level of our biology. But the Bible’s claim to be our guide to faith and life—in other words, how we ought to live—is not altered or threatened by this. Ultimately, science cannot make a moral judgement.
2. About same-sex relationships, when Paul wrote Romans, same-sex relationships, even long-term ones, were not uncommon. Paul traveled widely in the Greco-Roman world, he was a highly educated man, and it is safe to say that he would have been familiar with the varied sexuality embedded in Greco-Roman culture, just as anyone is today who has studied the classics. Paul is clearly saying that all homosexual behavior—not just promiscuous sexual behavior or sex connected with idolatry—is in need of redemption by the atonement of Jesus Christ.
3. We can agree that the Bible is not a science or medical textbook. But let’s be clear on what it is: a book that is authoritative on the human condition. It makes that claim—it says what is wrong with humanity and how God is redeeming it. 2 Timothy 3:16 is one of a number of passages that assert the Bible’s authority over how we ought to live.
One more thing: If Scripture is subordinate to whatever cultural perspective is current, then how can we believe anything God says? We will always throw out portions we don’t agree with, if we see the Bible as merely being man’s ancient attempt to understand God. Faith, then, will always default to what I want in life. As Tim Keller often says, if the Bible is an eternal word from God, then we should not be surprised that every generation and culture will be offended by something in Scripture. God’s ways are not our ways.
Finally, doctrine is bad; love is good.
Doctrine kills the human spirit. Religious rules and propositions place burdens on people, robbing them of freedom. The Bible is about love, and that’s what matters. Whatever is loving among people is to be celebrated, especially when it includes those who have been religiously excluded or mistreated. So, any passages that appear unloving to any group of people are reinterpreted or dismissed as not being authentically from God (or Jesus). This argument is being made forcefully today: How can loving relationships, regardless of sexual orientation, be wrong? That is a powerful argument. A powerful emotional argument.
Do we have a response here?
1. The biggest problem with this argument is that love needs an objective definition. Love is more than a desire that pulls me or a feeling that overwhelms. If the strength of my love for someone makes it right, then anything goes. I can love whomever I want, in whatever way I want. The logical end of this worldview is a definition of love expressed by Woody Allen when he married his adopted step-daughter: “The heart wants what the heart wants.”
But love without definition or boundaries is not harmless. The Fall has corrupted all good things. Without a moral standard, love is easily twisted into self-centered pleasure, vulnerable to abuse and power. That’s not love. God’s design for sex—and marriage— was originally good, and it remains so even today, in spite of our continual failing to faithfully live within its life-affirming boundaries. The transcendent meaning of sex and marriage is a vision we need to grasp anew.
Love needs definition—and it is found in the One who is Love himself. The foundation for loving others is first to love God and obey his commandments (1 John 5:1-3).
2. It is significant to note that Jesus always appealed to Scripture when addressing controversial issues. When he discussed sexual behavior with the Pharisees, in the context of marriage and divorce (Matthew 19:3-6), he referred to God’s creational order of male and female as affirming the only permissible boundaries for sexual expression. The so-called “silence” of Jesus on the issue of homosexuality is clearly dismissed by his recognition of God-ordained sexual boundaries.
3. There is another hidden message in this post-modern doctrine—that love requires sex. Intimacy is not possible without it. But intimacy is much richer and more varied than sexual expression. Intimate relationships—where vulnerability, transparency, companionship, selflessness, and a sharing of mutual interests and life-goals are lived out—happen in friendships, too. God cares deeply about our relationships. He knows that some will not marry or cannot marry, and that can be a significant loss to live with. He knows that. But he has placed us in a community of his body, and deep, loving friendships should be the norm. We have lost that perspective today. C.S. Lewis said, in The Four Loves, “To the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it.”
Finally, how we live regarding all issues of life ultimately reveals our hearts toward God. “Thy will be done”—or my will be done—describes everyone’s relationship with God. To possess a reliable compass to see if we are living for him or for our own desires, requires that we submit everything to God. Unless we work hard to discern our own personal or cultural “background” agendas, the temptation to merge God’s will with our own will always remain deceptively strong.
This article first appeared in our 2015 magazine.
Reflections on 1 Thessalonians 4:1-8: Part One
“Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you” (ESV).
What Paul is saying here is not terribly popular today. Not in the culture we live in, and increasingly not even in the church. We live in an age that many describe as one of sexual freedom and self-discovery (my sexuality reveals my true identity), and we hear that the Bible is a sexually repressive book, stuck in its ancient cultural time-period, so we need to just move on.
But what Paul says here is not only counter-cultural to us; it was also counter-cultural to those who heard him 2000 years ago. It wasn’t very popular then either! Biblical sexuality has never been something people are naturally or instinctually drawn to—but throughout the Scriptures, God’s message to us has been consistently clear:
What we do with our bodies matters. Our sexuality matters to God.
I’m struck by two things in this passage.
One, the force of Paul’s argument for why it matters that we live in accordance to God’s will for our lives sexually. Notice how many times and ways that Paul speaks about obeying the will of God regarding how to live with our sexuality.
V2: “you know what instructions we gave you through the the Lord Jesus.”
V3: For “this is the will of God, your sanctification . . . that you abstain from sexual immorality”
V4: “that each one of you know how to control his own body in holiness”
V5: that you not live like those outside of Christ (“not in the passion of lust like the Gentiles”)
V6: “that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things…”
V 7: “For God has called us…to holiness”
V8: “whoever disregards this, disregards God”
Seven times Paul says that God places a high value on how we live with our sexuality. Seven times he says, in essence, that our sexual behavior reveals our spirituality—that how we live in our body is a barometer of our faith.
We live in a culture that proclaims that sex equals life. We hear that a life lived without sex is a tragedy, and our self-identities are increasingly defined by our sexual preferences or attractions. We are bombarded 24/7 with images, media, and cultural expressions that say that the meaning of life is about sex. No wonder this passage is being dismissed as out-of-sync with what is current.
But, two, I’m also struck by something else in this compact passage: that, in the face of cultural opposition (and probably even the opposition from and struggles of those who were new to the faith), Paul doesn’t water down the gospel on this matter. He doesn’t flinch in saying how important this is.
What Paul says here is difficult to follow, given the culture we live in, and taking into account how powerful our sexuality is.
Would it encourage you if I said that it was difficult for first-century Christians, also?
God knows that this is difficult for his people
Do you notice how Paul hints at this in verse 1? He mentions, first of all, that he was clear in his instruction on how to live as redeemed people: “that as you received from us how you ought to walk and to please God, just as you are doing”—and then he adds, “and that you do so more and more.”
In other words, the Christians at Thessaloniki knew what to do, and they seemed to be moving in the right direction, but it appears they also struggled doing so. They didn’t have it down pat; they hadn’t mastered the subject, or else Paul would not have said, “. . . we ask and urge you. . . in the Lord Jesus” that they continue in that direction. I think this double appeal speaks volumes about their struggles here.
What’s happening in the church at Thessaloniki mirrors what we read in the letter of 1 Corinthians.
Almost the entire letter is a question and answer session between Paul and the church on all the problems the church had. Let me list them:
- There were divisions and factions fighting over leadership.
- Paul had to defend his apostolic ministry, because many thought Paul was an inferior apostle—there were better preachers out there than Paul.
- They had relational and business conflicts, and they were taking each other to court.
- They had marriage problems, divorces, struggles by those who were single.
- They had fights over worship, the Lord’s Supper, spiritual gifts, etc.
- They had people in the church who questioned whether Jesus really rose from the dead.
And, you will notice this thread throughout the entire letter—they really struggled with sex and sexuality. Big time. Paul addressed matters of incest, prostitution, sex outside of marriage, distorted views of sex within marriage, and homosexuality. Sexuality was a big topic and a big problem in the church at Corinth. In fact, throughout all the new churches!
It looks like the first century church looks a lot like ours, doesn’t it? Is that discouraging to you? Does it make you wonder if anybody really follows Jesus, if obedience to Christ is even possible, especially in this area of life?
It shouldn’t. Remember the kind of person Jesus is; remember how he was described. In Luke 15:2, he was derisively referred to as the man who receives sinners. And eats with them, too! That’s us!
There is no ideal, pure church. As long as the church is following Christ, it will remain messy, because God saves messy people.
A healthy church is not one without problems, it’s one where problems are addressed with grace and truth (that’s the gospel—the good news of how God has rescued us). And if the gospel of grace and truth is being taught, then we will see people changing, but it’s God who does the changing in us. He knows that change—and the speed and quality of it—is unique to each person.
Today, the ever-present sexual struggles in the church are evidence by some that we need to rethink what the Bible says about sex. But what is unpopular now was unpopular then. In spite of the struggles of the early church, the message never wavered.
God is still calling his people to live with their sexuality in holiness, according to his design. And we are to do so even when we struggle. Especially as we struggle.
Christian spirituality has everything to do with our bodies. And that is why, after six times mentioning how important this is, on the seventh time Paul nails home the final point: Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
Our sexuality reveals our spirituality. How we live with our sexuality reveals the allegiance of our hearts. As Paul also wrote: “You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6: 19-20).
(Looking ahead: more reasons Paul gives on following God faithfully with our sexuality and how to do it. )
Click to read Part 2. Part 3. Part 4. Part 5.
Updated 5.12.2017, 5.31.2018
18 May 2015
“How Am I Going to Live Without Sex?”
This was Ron’s (name has been changed) conclusion after the second week of the men’s Biblical Support Group at our office. “I look around the room, and all these guys are wearing wedding bands, and their problem is about porn. But they still get to have sex. How am I going to live without it?”
In his late 20s, Ron is a babe in Christ, coming to faith just six months ago. Although he was raised in a Christian home, he’s lived a wildly promiscuous gay life for the last decade. Beginning in his first semester in college, his last ten years are a blur of parties and sexual decadence. Now he is here after a startling encounter with God.
Ron was deeply moved when I shared my conversion story the first week of the group, describing God’s amazing condescension to me– opening my eyes to his reality while I was tripping out on LSD. Despite our differences, Ron’s conversion experience was similar to mine in its strangeness, so he felt comfortable opening up to me about feeling so disconnected from the other men and their struggles.
Ron is battling with the reality that there is no way for him to engage sexually the way he craves. Life without sex seems unbearable. I acknowledged that, yes, it is hard to remain celibate when your mind and body want sexual release. But it has been made even more difficult for young men like Ron because the culture in which they have been raised proclaims that a life without sex is a tragedy. Sex is now seen as a human right, of sorts, and to live without engaging in it is considered ridiculous—and impossible. Why would anyone want to do that? How stupid!
I shared with him my own “single again” experience following my wife’s sudden death years ago. For more than two years, I had “knock-down/drag-out” conversations with God: What am I to do with my sexual feelings and desires? At times it felt almost tortuous to dismiss my sexual longings and to not give in to sexual fantasy and masturbation for relief. I recall saying to God once, “I really hope it matters to you that I’m not masturbating right now!”
And the Holy Spirit’s response to me seemed to say, “Yes, it does matter to me; I want to be your comfort and refuge! In your present reality, which to you is hard and painful, I want you to live in the present and not escape to a fantasy world of false pleasures, a fantasy world that is incapable of giving you real life.”
Ron and I talked further. We discussed that we have no idea what God has in store for us in our futures, but that he promises it is going to be good! In obeying him, we are drawn ever closer to his heart. He calls us to obey today, entrusting the future to his nail-scarred hands. Please pray for Ron, as his entire life has been uprooted since his conversion.
For a brief look at how to successfully engage sexual temptation, click the link here on my blog post, “Suffering with Temptation.“
Updated 5.25.2017
08 May 2015
“What Man’s Arms Are Around Me? I’m Lonely!”
I’ve worked closely with Mitchell (name has been changed), a member in one of our men’s Biblical Support Groups. Mitchell struggles with depression, sometimes to the point of entertaining suicidal thoughts. Mitchell feels hopeless: He’s middle-age, single, unemployed, and right now living in his parent’s home. His loneliness feels unbearable. Challenging him to reach out and connect with others, both in the support group and at his church, is, well, a challenge. You see, his same-sex attraction increases his loneliness in the church.
But community is vital; it matters, so I keep gently encouraging him to move out of his loneliness by believing that Jesus is present in his life, and that, being filled with Christ, he can approach people not from a needy emptiness, but from a filled heart that can give to others.
Men like Mitchell need deep, strong friendships, as we all do. But it is more vital for men like him who live with same-sex attraction. Sadly, those with same-sex attraction deeply fear rejection and therefore increase their loneliness in the body of Christ. But it is in Christ’s body, the community of his people, where we are to learn to be fully present with others in our weakness and struggles. “If one member (of Christ’s body) suffers, all suffer together; if one member is honored, all rejoice together” (1 Corinthians 12:26, ESV).
How far the church still needs to go to be that kind of community!
Recently, he sent me an email that shows how far he has come:
This morning as soon as I began the thought, “What man’s arms are around me? I’m lonely!” I stopped. I acknowledged that no man’s were, and no man’s ever would be. But this time I began to picture in my mind Jesus at the end of my bed with his hand on my back; just being there. I imagined him holding me (you always say, Dave, that we are the bride of Christ). Though I wish I could see, feel, and touch Jesus, I never will in this life, but I acknowledged he was there and hadn’t abandoned me. That in that room, in the early hours of the morning, he was with me saying it was okay.
And I believe it. In this moment I believe it’s okay. The depression, the joblessness, the dependence on another for my survival, it’s all okay. I realize now that, especially in the dark days, I have to reach past my own hopelessness and dig deeper to find and hold on to the hope that is Christ. I am far from having this down yet, but I am closer.
I praise God for his good work in Mitchell’s heart. His story displays the power of God’s work in community, where in our Biblical Support Group Mitchell is slowly learning how to cling to Christ for comfort during loneliness and for courage to reach out to engage with others, where he is beginning to establish relationships with men as a fellow brother in Christ.
I pray that what we have in our support groups would be replicated in our church communities! Maybe Mitchell, in his weakness, will lead his church to become the kind of community Christ desires it to be.
