Archives For gay marriage

I am reading, and loving, Ed Shaw’s The Plausibility Problem: The Church and Same-Sex Attraction, it’s rapidly becoming the best book I’ve read on the issue and I’ll no doubt review it more fully soon. In one chapter he addresses our tendency in the modern west to conflate intimacy with sexual intercourse — suggesting that the reason people want to, for example, read the relationship between David and Jonathan in the Bible as sexualised has more to do with our assumptions about intimacy than anything the text itself suggests. He’s got this great little aside in the chapter, featuring a quote from William Struthers’ book Wired for Intimacy: How Pornography Hijacks the Male Brain (which I’ve just bought, but have not read). For context, Shaw frames the below quote by saying: “Christian psychologist William Struthers sees this sort of godly male intimacy as the main answer to the current epidemic of pornography addiction among male church members”

The myths of masculinity in our culture have isolated men from each other and impaired their ability to honor and bless one another. Too many men have too few intimate friends. Their friendships run only as deep as the things they do together. By finding male friends to go deeper with, the need for intimacy can be met in nonsexual ways with these male friends. When this happens the intensity of the need for intimacy is not funnelled through sexual intercourse with a woman; it can be shared across many relationships. Sexual intimacy may be experienced with one woman, but intimacy can be experienced with others as well. Not all intimacy is genital, so do not feel restricted in your relationships with your brothers in Christ.

I think together Shaw and Struthers have nailed one of the things the church gets wrong in our approach to those who are same sex attracted, and explained why we are where we are when it comes to an unhealthy approach to sex, and relationships between men and women in the church too. I like that part of the solution for both (but not the complete solution) is better relationships between men and men. By the by, you can check out the stuff our church thinks we (the church) get wrong in our approach to same sex attraction (gay marriage), and also what we get wrong when it comes to male-female relationships (feminism). This is the book I wish I’d read before working on these talks.

gaymarriageweddingcakejesus

It doesn’t take a rocket scientist, or even a political scientist, to anticipate that Australia will make changes to its laws in the near future to recognise gay marriages. The Labor Party is making noises about moving away from allowing a conscience vote on the issue (even if they’re currently maintaining the conscience vote status quo), the Liberal Party is still a while off moving away from their party line on the issue — but the mood is shifting, partly because it has shifted elsewhere, amongst our international friends.

It seems inevitable.

Which presents a host of challenges to Christians.

The Marriage Mess

We haven’t covered ourselves in glory in the political debate. We’ve bombed it. We’ve messed it up. This is one of the things the church gets wrong about same sex marriage. And marriage in general.

We’re not great at listening to, or understanding those we disagree with in this debate. Especially those people who want gay marriage because they want to be part of a gay marriage. We don’t really hear what they’re asking for, or why they desire it, before telling them that they can’t have it because we know best (often because the God they don’t believe in knows best).

We’ve tended to hold up signs, send petitions, get angry, people have promised on our behalf that our votes as Christians will be decided on this issue, and this issue alone (and this has been true for some of us).

We’ve tended to assume that Christian morality makes sense to a non-Christian world (despite what I think are some pretty clear things in the Bible that speak against this being possible, like Romans 1, which suggests people who reject God can’t possibly understand God’s view of the world (including sex), and 1 Corinthians 5, which calls us not to judge those outside the church as though they should be behaving like those inside the church – and also to behave differently to the world, which won’t work if we all behave the same…).

We’ve failed to listen to, or accommodate, the desires of our gay neighbours because we’ve essentially argued that listening to or accommodating our gay neighbours will damage us and heterosexual marriage, as though that institution is in a pristine state, undamaged by human sinfulness.

Marriage is a mess. Heterosexual marriage is a mess. Even though God made it a good thing, we, humanity, trashed it.

Our selfish hearts damage every institution and culture we build, we’ve — whether inside the Church or outside it — turned marriage into a modern day tower of Babel. A bridge to God. Our stairway to heaven. Without understanding that its only having our hearts fixed by God through the Holy Spirit, and its only when we follow the pattern of life demonstrated in Jesus, that we have any ability to do anything good.

There are, I’m sure, good arguments against gay marriage. But I don’t think they’re arguments that will be all that persuasive to people who don’t acknowledge a creator — or to people who think that everything we observe in this world must be as God made it to be, therefore good. As Christians we believe God made marriage as a committed one flesh relationship between people of the opposite sex, and the ideal family unit involves parents who are married. The problem with defending this ideal is just how clear it is that the world isn’t ideal, and that none of our opposite sex marriages live up to God’s ideal given the selfishness and brokenness of the people involved. This is true of my marriage. If you’re married and it’s not true of yours then I’d love to know how you stopped being sinful. It’s funny that so much of our marriage counselling involves dealing with family of origin stuff, it’s a little acknowledgment to the idea that the source of mess in our marriages is often hereditary, and the result of bringing the functions and dysfunctions of two different families together (and those two different families brought together the functions and dysfunctions of two other different families, and so on, back up the line).

Marriage in this world is a mess. Jesus, when he talks about marriage in Matthew 19, says divorce is a concession God gave us in the Old Testament because of our hard hearts. Our hearts are messy. The way we talk about marriage in this debate makes it sound like an ideal. The way people arguing for gay marriage speak about what marriage robs them of also makes it sound like an ideal. The problem, for Christians, with looking at created things like ideals, like the place that we’ll find true satisfaction or completion as people, is that there sometimes doesn’t seem like a lot of difference between ideals and idols. The problem is that when we defend marriage because of the ideal we do it in a way that is detached from the broken reality. We talk about marriage and children in a way that alienates single parent families. We talk about marriage and its fundamental goodness and the bedrock role it plays in our society in a way that alienates single people who want to be married, or who have chosen not to be married. The world is not an ideal place. That’s observationally true, and theologically true. The whole world has been broken by our collective decision to reject God. This is the problem with arguments from nature — it’s never quite clear which nature we’re arguing from. And even when we’re arguing from creation-as-God’s-creation, if we’re not careful we start defending a created thing, passionately fighting for it, without reference to the creator — and without thinking about how our defence might be relevant to people who don’t even acknowledge the existence of the creator.

The created purpose of marriage, just like the created purpose of humanity, is to reflect the nature of God. The eternal self-giving love of the persons of the Trinity. For Christians, the purpose of marriage — whether we’re married, or not married — is to reflect the nature of our relationship with God through the sacrificial love of Jesus. For married people this means loving each other, and others, the way Jesus loved. For the unmarried this means showing that our real, eternal, satisfaction comes from this relationship. Of course this is easy for me to say as a married guy, and the reality of unmarried life in this world can be hard and lonely. It shouldn’t be. If Christian community was what it is meant to be. But it is. But our relationships are a mess because we’re messy people. We’ve actually made the mess bigger by loading marriage up with expectations it can’t bear — marriage won’t satisfy all your longings, it won’t fix your brokenness, it won’t complete you, it won’t get you out of the mess. If we suggest anything else, if we speak in a way that raises marriage above its station and suggests it will do any of these things (though marriage is good), we’re compounding the felt needs of unmarried people with a bunch of nonsense ideals. If we say “marriage completes you” or “marriage satisfies” or even “marriage will fix you” and then some people can’t get married, and we tell some people they can’t marry, then we’re making a bigger mess of an already messy world.

We’re going to feel the painful results of this mess. It looks like the result of our failure to make a clear distinction between what we think as Christians and what we should expect the world to think, is that victory for the other side doesn’t look like establishing the church’s ability to define marriage as it sees fit, according to its conscience, but for the church to be brought into lockstep with the world. While we hear that nobody will be forced to conduct gay marriages if its against their religious convictions, we’ve heard that elsewhere, and it has turned out just to be the next battlefield in this war. And regardless of what happens in the church, in terms of recognition of gay marriage, it seems that Christians operating in the world are going to face some big challenges.

On wedding cakes

There have been some big, public, lawsuits in the US revolving around Christians who work as bakers who don’t want to bake cakes for gay weddings. I guess I can understand the rationale behind a decision not to bake a gay wedding cake, and part of me wants people to be free to exercise their conscience when it comes to how they run their business, and for the market to decide if that is a legitimate way of doing business. I’m not opposed to women’s only gyms.

Eternity, the magazine thing run by Australia’s Bible Society asked some Christians from Australia to answer the question: “would you bake a gay wedding cake,” there’s some good stuff there.

If I was a baker, I’d cook the cake. Perhaps especially if the person asking was asking because they knew I was a Christian and they wanted to be able to sue me. I think this is probably what Jesus is talking about when he says “turn the other cheek,” I think it’s what it looks like to love someone who is acting as though they are your enemy (although that might also look like lovingly declining the request to bake the cake and being sued, there’s a classy way to do that). And if there’s no malicious intent involved from the person ordering the cake, I think it’s just the reality of life and love in a messy world. I’m not going to say no to my gay neighbours if they ask me to come and help them lift something heavy because they’re gay, why would I, if making cakes was my business, not make them a cake?

I think this is what it looks like to take Peter’s words in 1 Peter 2, and Paul’s words in Romans 12-13, on board in this debate. But I appreciate that this is ultimately a question of conscience, and other people might reach different conclusions.

But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. 1Once you were not a people, but now you are the people of God;once you had not received mercy, but now you have received mercy.

Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right. For it is God’s will that by doing good you should silence the ignorant talk of foolish people.  Live as free people,but do not use your freedom as a cover-up for evil; live as God’s slaves. Show proper respect to everyone, love the family of believers, fear God, honour the emperor. — 1 Peter 2

 

Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honour one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality.

Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary:

“If your enemy is hungry, feed him;
    if he is thirsty, give him something to drink.
In doing this, you will heap burning coals on his head.”

Do not be overcome by evil, but overcome evil with good.

Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience. — Romans 12-13

Practice hospitality— this doesn’t just mean put on dinner parties for your friends, but use what you have for the sake of everyone.

If your enemy is hungry, feed him wedding cake.

If you think gay marriage is evil, overcome it with good.

It’s clear from the example of Jesus, from Paul, and from the early church that submitting to governments does not mean total obedience to their orders, but acknowledging their right to order certain things and willingly facing the consequences if you choose to disobey.

This Roman Emperor the church is called to submit to is a descendant of the Roman emperor whose authority was used to put Jesus to death. The emperors immediately after Jesus don’t get more godly (until a few hundred years later), they get worse. Paul even uses his arrest, and his trials described in the book of Acts to get closer and closer to Caesar in order, I think, to preach the Gospel to him. He’s prepared to be put on trial for his faith. He’s prepared to be killed for his faith. Because he hopes this will give him an opportunity to preach to those in authority – he does this with his jailers, with soldiers, with governors, with kings, and in Philippians his references to Caesar’s household suggest he gets pretty close to the heart of the empire.

On weddings

I’m not a baker of cakes. But I am a registered marriage celebrant because I’m an ordained minister of the Presbyterian Church of Queensland.

The Presbyterian Church in Australia, in its various State Assemblies, will be, in various ways, wrestling with this paper written by Campbell Markham, a Presbyterian Minister in Tasmania. Campbell’s argument, in short, is that if gay marriage becomes a legal construct in Australia, the Presbyterian Church should withdraw from its involvement with the government’s approach to marriage. This means handing in our right to conduct marriages, simultaneously acting as both civil and religious celebrants.

“And so what should our ministers do if marriage is redefined to embrace the evils of same-sex marriage? The survey showed that most intend to retain their registration and go on marrying people “as normal”, so long as they are not compelled to “marry” same-sex couples. They draw a line not at the point of redefinition, but at the point of compulsion…

Christians must not only not commit evil, we must not even associate with evil. If a redefined Marriage Act represents the legitimisation of the evils of homosexual practice, same-sex parenting, and third-party donor surrogacy, then as a Christian I will want nothing to do with it, and will separate myself by resigning my celebrant’s registration…

How then will I marry people? In many nations, such as Singapore and France, Christian couples register their union with a civil servant for legal purposes, and then get married by a minister in a worship service. This is what I intend to do if the Marriage Act is changed. I would allow the couple (Christian or not) to register at a government office, and then I would conduct a Christian wedding service. I should add that I would not require a couple register at a civil office. For they may well feel that by doing so too are endorsing the Marriage Act and the evils it will represent. I would leave this decision up to them. In any case, I am urging my brother ministers to form the same intention to resign from the Act if it is redefined. Like baptism, we can use our own rites, keep our own records, and issue our own certificates.”

Apart from the question of how we would handle divorce cases if we went down this road of running our own registry, I think this is the wrong move, and I’ll be arguing against it — in Queensland, where I’m on the committee that will interact with this issue, but further afield, in part, I guess, by publishing this counter argument. I think the call to separate ourselves from sexual immorality is within the boundaries of the church (1 Cor 5), and I think we’re called to promote what is good for our neighbours because we’re called to love them. And marriage is good. That’s why the church has traditionally performed this function for people outside the church.

As Christians, I think the Bible calls us to believe that God created marriage as a good gift, and that he didn’t limit it just to the church or Christians. Marriage is part of how all people bear God’s image. It’s not just Israel who are given life in order to represent the living God. It’s not just Israel who have the capacity to love in a way that reflects God’s love. They do have a particular calling to do these things in connection with God as a “kingdom of priests,” but all humans have the capacity to bear God’s image, and do bear it in certain ways even if our hearts are turned to idols. I think the logic of the Old Testament is that idolatry shapes us in a gradual process, from the heart out, so that eventually we become dead and dumb, like the idols we worship but every living person is a mix of bearing the image of the God who made them and the idols they pursue. Every thing we do as people —even people who don’t follow God—is a product of our mixed natures. This means we see the actions of non-Christians as actions produced by people who are simultaneously image bearers and idol worshippers, while our actions are the actions of image bearers who naturally worship idols, but who are being transformed into the image of Jesus, the true image bearer.

Marriage is one way we — humanity— continue to represent God — wherever it exists as a one-flesh relationship between different people (people of different genders) involving some sort of loving commitment its an echo of the life God made us to live. It is a good thing for Christians, and when we — Christians — add the sacrificial love modelled by Jesus to the mix it becomes a very powerful thing (ala Ephesians 5). Even if Christian marriages tell God’s story, the Gospel, better, as we live out this sacrificial love, marriage for non-Christians are also a good thing for our world, and part of God’s loving provision to all humanity. Walking away from marriage because the government no longer conforms to our ideals is a bad idea, because of the power marriage has to show people God’s good intention for his world and humanity.

As Christians, I don’t think the Bible calls us to just walk away from the mess of the world. That’s not the example we have. That’s not following the example of God’s plan to redeem this broken world through Jesus. God didn’t walk away from the mess.

If the world doesn’t like the stance we take then that’s ok, there’s an example to follow there too. Whatever happens on the legal front I believe the church needs to maintain its understanding of how marriage for Christians, conducted by churches, should take shape. It’s part of our core business as Christians to live and love differently to the world around us. The way Jesus approached the idea of the Kingdom of God, and the sort of king this would involve, was dangerously unpopular with both the Jewish and Roman empires. He was put to trial for this difference. And put to death for this difference. He didn’t withdraw from the world and set up his own weird structures, he didn’t call people to withdraw from life in Rome (or human empires), he called people to live in the world knowing we’re citizens of elsewhere. Paul, reflecting on his example, calls us to love, and submit to, our government. This doesn’t mean agreement, it means lovingly making our case, and then submitting to the consequences they decide are the consequences when we disagree with their actions. It means being prepared to be crucified by the Government while loving the government and acknowledging their God-given right to crucify us.

That’s a really big ask. It’s a really big challenge. But it’s the challenge the Gospel lays down. Anything else is a sidestep and a failure to live out our calling to live and love in radically changed, unpopular, ways.

ten tips for talking about sexuality

A couple of weeks ago I spoke at an event for people wanting to think about how to approach the complexity of debates and conversations about human sexuality in a way that points people to Jesus. You don’t have to go far to see Christians behaving badly in this space. In fact, there’ll be plenty of conversations on this topic kicking off in earnest tomorrow after my friend David Ould features on national television in the SBS series Living With The Enemy. I’m fairly confident we’ll be seeing the full gamut of Christian responses to homosexuality in the conversations around this program – from the helpful, to the unhelpful.

I realise as a married heterosexual I’m not really able to expertly navigate all the complexity in this space, but I am committed to the idea that we should be careful not to single out homosexuality as particularly egregious when all human sexual orientations are broken.  All orientations are broken because all humans are broken. Naturally. Hard-wired to reject our creator and live for ourselves. In every area.

Somewhere along the way I picked up a cool latin phrase that expresses the type of brokenness we bring to every area of our lives (it was either in Luther, or Augustine, or someone writing about Augustine’s influence on Luther) – homo incurvatus in se – which translates to the idea that our humanity is curved in on itself. We are self seeking. At the expense of others. We bring self interest to every facet of our lives. Including our sexual orientation. Including our heterosexual orientation, and our relationships… We do ourselves, and those we speak to, a disservice when we suggest sexual wholeness is found in heterosexual relationships as though marriage is a fix for this brokenness. It might be part of the solution, but the real path to wholeness – genuine human wholeness – is through a restored relationship with the creator of humanity. The God who made sex, and other good stuff.

My ten tips (which you can also find in the slides I used at this thing) were:

1. Make it about Jesus: A Christian response to questions about sexuality that is distinctly different to a Jewish or Islamic response will be different where it is about Jesus.

2. Mind the gap. In Corinthians (1 Cor 5) Paul is pretty adamant that Christian sexual ethics are for Christians. I think this has implications for how, where, and when, we speak about sexual morality.

“What business is it of mine to judge those outside the church” – 1 Cor 5:12

3. Love your (gay) neighbour. The (gay) shouldn’t have to appear in this tip at all. Sometimes it feels like Christians aren’t particularly loving in this space. But we’ve also got to resist the idea that love and sex are synonyms. An idea that has been made popular by such luminaries as Macklemore and K-Rudd. Just because the Bible speaks of love, and our society speaks of love, doesn’t mean we mean the same thing… When the Bible speaks of love the picture we should have in our heads isn’t limited to a wedding ceremony, the wedding ceremony is a picture of the love God has for people… We should be thinking that verses about love in the Bible are best explained by the sacrificial death of Jesus. The ultimate act of love.

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.”

4. Start by apologising. The church has done some horrible, not-minding-the-gap, things in this space. The first time I heard the word apologetics I was really confused about the idea that Christians should be apologising for following Jesus. I think now our apologetic needs to include an apology for the times when Christians haven’t been good at following Jesus. Part of the issue in this space is, as Vaughan Roberts suggests:

The problem is largely caused by the fact that most of our comments on homosexuality are prompted, not primarily by a pastoral concern for struggling Christians, but by political debates in the world and the church.”

These were my favourite two slides in the whole presentation. I think they depict the relationship between history and the present.

warriors of christendom

culture war

We should be apologising for forgetting the humanity of those we speak against (or ‘othering’ them), for not being clear about our own natural sinfulness, for not distinguishing between orientation and sin, and for speaking as though the path to wholeness is a path to heterosexuality.

5. We need to divorce sexuality from identity. The assumption that you are who you want to have sex with – or who you’re born wanting to have sex with – is dangerous and dehumanising. It’s a form of slavery. Why can’t people be free to choose their own (sexual) identity, regardless of their natural inclinations? This is an odd and dangerous idea. Note: whether people are ‘born gay’ or formed gay by their environment (or both) is kind of irrelevant – it’s not really a ‘choice’ (mostly), though sexuality also seems to occur on a spectrum).  It shouldn’t be a threat to Christian belief that people can be born gay. It’s only a threat if you read that people are made in the image of God (Genesis 1) and don’t read the rest of the Bible that points out that this image is broken by sin and we’ve consistently made the decision to drag God’s name through the mud.

Jesus seems to suggest that people are born with particular sexual orientations:

“Not everyone can accept this word, but only those to whom it has been given. For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” – Matthew 19:11-12

6. We need to stop turning sex and marriage into a Christian idol. People are wholly human before marriage. We don’t find ‘another half’ when we get married, two whole people become one flesh. Sex and marriage are good gifts from God, but they are not the ultimate pursuit of every person. Suggesting that they are essentially dehumanises those who can’t find a partner, or who choose to be single. Jesus is God. Not sex. Our union with him, which will stretch into eternity, should be what we focus on, not the short term pleasures of this world.

7. We need to start celebrating faithful singleness in church communities. The way we pray, the way we structure our Sunday gatherings and social activities, the things we choose to emphasise on our websites or in stuff we write about church – all this stuff often reinforces the idea that the Christian norm is to be married with 2.5 kids. We should be wary of forms of Christianity that exclude Jesus from our fellowship… Somehow, sometime, we need to recapture the idea that there is something incredibly powerful about faithfulness and wholeness outside of marriage and reproduction. Talk to some single people – find out how to love them well, and do that.

8. We need to actually believe that Jesus is better than sex. This is true for married people and for single people. If he’s not – then pack Christianity in and ‘eat, drink, and be merry.‘ Jesus says there won’t be marriage (so presumably sex) in the new creation (Matt 22:30). If that scares you, or you think that is somehow robbing you of some satisfaction, then maybe it’s time for a rethink about your priorities? Jesus is better. Life is better than death. The reality is better than the analogy.

9. We need to pursue sexual emancipation. There have been plenty of comparisons made to the civil rights movement in the gay marriage debate, but not so many to the fight against slavery. The argument that people are born with a homosexual orientation so must, in order to be truly human, make homosexuality the core of their identity – or pursue the practice of homosexual sex – seems to me to be analogous to the idea that if somebody is born into slavery, and doesn’t want to stay in slavery, they should stay there anyway. It’s a modern version of Hume’s Naturalistic Fallacy. And it’s an awful form of group think that oppresses and dehumanises those who don’t want to go with the flow.

10. Tell stories about real people. Just as we need to apologise to our gay neighbours for dehumanising them in the way we speak about sexuality, there are human faces who represent the alternative positions. People taking up their cross to follow Jesus by denying themselves in this space. There are people, real people, with real stories, who have chosen to approach sexuality in a way that is framed by their faith. Every Christian who understands their sexuality as an outworking of an identity in Christ – including  faithful heterosexual people – has a story to tell about bringing sexual brokenness to the table and finding wholeness and satisfaction in Jesus. I’m always greatly encouraged to see, hear, and read, stories from my faithful same sex attracted Christian brothers and sisters out there who are living stories of the pursuit of wholeness in Christ. This pursuit doesn’t mean trying to ‘pray away the gay’ – that kind of mentality and approach to sexuality is incredibly harmful, but it will in many cases mean a life of faithful celibacy. We can’t let these brothers and sisters walk this path alone, which means we need to keep hearing and celebrating these stories in order to become part of them. Such faithfulness should also always be encouraging. But these stories are a powerful antidote to some of the damaging ‘liberated’ approaches to sexuality (see 5 and 9).

 

Kevin Rudd’s assault on the New Testament and “biblicism” continues.

“In my response to ahh that fella last night, when people start hurling Biblical quotes at me, I know a bit about my New Testament as well. And as I said last night if you’re going to be serious Biblicist about these questions, we’d still be supporting slavery in the New Testament, and by the way, to all of you who are women, it says in the New Testament, according to St Paul, that wives should be submissive to their husbands, so just bear that in mind because it’s in the Bible. If we in fact, took that seriously, then do you know what? We may as well repeal also the Sex Discrimination act, because that creates a different set of circumstances. Let’s get real about this. The core principles are those I outlined last night, and what happens with any civilised country over time is that they apply those to different sets of circumstances.”

He just doesn’t get it.

We aren’t called to change the Bible to meet our times to love people better. The Bible changes us to meet our times so that we love people better.

He misses the point – the social structures in the Bible aren’t for every person – they are for every person who would follow Jesus in a path of voluntary sacrifice. Those who would follow Jesus and die to self. Those who are serious about taking up their cross.

The Bible calls those who would follow Jesus to submit their sexuality to his Lordship.

The Bible calls those who would follow Jesus to demonstrate submission, as a picture of the incarnation, within their marriages. This isn’t about womens’ rights.

The Bible calls those who were slaves to model the gospel in their situation, again, as a picture of the sacrifice involved in the gospel.

It doesn’t affirm slavery. It doesn’t trump the rights of women. It doesn’t restrict the sexual expression of those outside the church. It holds out an ideal for Christians to adopt.

That’s why the Bible doesn’t work as a legislative text book in Australia. But if Rudd wants to seriously tackle the question of gay marriage as a theologian, his answer is better grounded in providing individual freedoms – especially in the long term for churches – to form their own opinions and act in good conscience on these questions.

His answer is not found in adapting the meaning of the Bible to meet his own political agenda.

In 2006 the shadow minister for Foreign Affairs, who would soon become opposition leader suggested the following relationship between God and politics:

God is not partisan: God is not a Republican or a Democrat. When either party tries to politicize God, or co-opt religious communities for their political agendas, they make a terrible mistake. The best contribution of religion is precisely not to be ideologically predictable nor loyally partisan.”

This was Kevin Rudd. Sadly, his shambolic coercion of the New Testament in the last couple of days is one of the worst examples of co-opting God for an agenda that I think I have seen from an Australian politician in a major party.

Rudd claims to “know his New Testament pretty well”… but he disagrees with the vast majority of church going people in Australia and sits with the liberal interpretive fringes, significantly undermining any divine voice that may be present in the text.

But ultimately it’s not his confusion about the function of the New Testament that bothers me – it’s his vision of what the Bible does for the individual that continues to blow me away. If all the Bible does is liberate us from present oppression – if it does nothing but establish a trajectory from which we tackle the injustice of our time – then where is the cost of the Gospel for those who would take up their cross and follow a crucified king?

Rudd loves Bonhoeffer. Or so he claims. Bonhoeffer was great on political ethics – and through his writing, he still is. But he’s only great on political ethics because he understood the Gospel.

Here’s a quote from The Cost of Discipleship.

“Costly grace is the gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: ‘Ye were bought at a price’, and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.”

So long as Rudd emphasises abstract love and a trajectory of social change while ignoring the heart of the Gospel, his claims to “know his New Testament” demonstrate a clear lack of understanding of what the New Testament is about.

His approach, through his own interpretive lens, without sensitivity to the meaning or purpose of a text, is essentially the same as the fundamentalists he is shouting down.

Did you catch last night’s Q&A? The Fairfax press is hailing KRudd’s exchange with New Hope Brisbane pastor Matt Prater as the “answer of the century.”

Kevin Rudd has lurched right on Asylum Seekers, and lurched left on marriage, and in the process has alienated those Christians – and I’d put myself in this category – who want to take the words of Jesus seriously when it comes to issues of justice for the oppressed, and the nature of the church/state relationship. Personally, I believe that marriage as God created it, is a lifelong union between one man and one woman, but I don’t believe my views should be enshrined in the legislation of a secular state where all minorities need to be protected and catered for equally.

While this election is something like a battle of the evil of two lessers – Rudd’s constant movements of his moral compass with the political ebb and flow on moral issues has me despairing for the nature of leadership in opinion poll driven politics – and despairing for the impact his soap box theologising has on how people understand what the Bible is about and what Christianity is. This is the big concern for me coming out of last night. Rudd just doesn’t seem to get the gospel.

He tried to explain his asylum seeker backflip in the earlier minutes of Q&A last night – but I missed that. I tuned in about 15 minutes after the show started. But it was when a pastor from Brisbane stood up and asked him a question about his flip-flopping on marriage equality that Rudd problematically made the shift from politician to theologian.

Slamming the pastor in the process.

It’s odd that you can get so much mileage from lambasting a position you held publicly until just three months ago – when KRudd made his move on marriage equality based on his theology (I’d say illegitimately) – rather than his political philosophy (which I’d say would be legitimate).

Here’s the video of the exchange.

Here’s the question Rudd faced. From the Q&A transcript.

“MATT PRATER: Hi, Prime Minister. I’m a pastor of a local church and work for a national Christian radio network. Most of the listeners and callers we have had in our radio station have been saying they won’t be voting for you because they’re disillusioned because you seem to keep chopping and changing your beliefs just to get a popular vote with regards to things like marriage. Why should we vote for you?”

I’m sad he didn’t say “like marriage and asylum seekers”… but the question is what it is.

The video makes for awkward viewing – and I’m not particularly interested in the marriage debate. As outlined above. So lets focus on the claims Rudd makes about the Bible. Because that, ultimately, is where he’s winning praise outside of the church.

The ‘abnormality’ of homosexuality

“Number one, I do not believe people, when they are born, choose their sexuality. They are gay if they are born gay. You don’t decide at some later stage in life to be one thing or the other. It is – it is how people are built and, therefore, the idea that this is somehow an abnormal condition is just wrong. I don’t get that. I think that is just a completely ill-founded view. Secondly, if you accept that it is natural and normal for someone to be gay because that’s the way they are, then it follows from that that I don’t think it is right to say that if these two folk here, who are in love with each other and are of the same gender, should be denied the opportunity for legal recognition of the duration of their relationship by having marriage equality. If you accept that – if your starting point is that homosexuality is abnormal – I don’t know if that’s your view.”

Choosing the terminology one employs in a debate and forcing the person you’re talking to to adopt that terminology and all its baggage is a really horrible way to conduct a civil conversation. By framing the question the way he did, Kevin Rudd skewed the theological playing field. The normality or otherwise of a sexual orientation is irrelevant. We are all sexually broken because our sinful natures – which mean we sin naturally – taint every aspect of our being. That’s a pretty foundational tenant of the Protestant stream of Christianity. The relationship between being made in God’s image and being sinful is something Paul grapples with in Romans. It’s properly basic Christianity.

Here’s what Paul says in Romans 7, from verse 18.

“For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.

So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death?” Thanks be to God, who delivers me through Jesus Christ our Lord!

This is the first point at which KRudd’s position poses a significant threat to the Gospel. If there is no dilemma – if what is natural is good, if what is natural is created and “what ought to be” – then there is no human dilemma. If sin is not natural then there is no need for humans to be rescued by God. There is no need for God to send Jesus into the world. There is no need for Jesus to go to the cross to deliver us and to redeem our nature. There is no need for the Holy Spirit to work in us, as Paul says it does in Romans 8:29, to conform us into the image of God’s son. Which leads neatly into the next problem with KRudd’s understanding of the Gospel.

Slavery, Born this way, and transformation

Here’s the follow up from Matt Prater.

“Jesus said a man shall leave his father and mother and be married and that’s the Biblical definition. I just believe in what the Bible says and I’m just curious for you, Kevin, if you call yourself a Christian, why don’t you believe the words of Jesus in the Bible?”

Here’s the next significant issue from Rudd’s answer.

“Well, mate, if I was going to have that view, the Bible also says that slavery is a natural condition. Because St Paul said in the New Testament, “Slaves be obedient to your masters.”

Ignoring the false link Rudd then draws with Slavery in America – let’s have a look at what else St Paul actually says about slavery. In 1 Corinthians 7. From verse 21

“Were you a slave when you were called? Don’t let it trouble you—although if you can gain your freedom, do so. For the one who was a slave when called to faith in the Lord is the Lord’s freed person; similarly, the one who was free when called is Christ’s slave.”

Rudd doesn’t seem to grasp his hero Bonhoeffer’s understanding of the Christian life…

“When Christ calls a man, he bids him come and die.”

If slavery is a “natural condition” as Rudd says the Bible says it is – then there should be no escape. And yet, here Paul calls those who are slaves to take their freedom if available.

The ability to change your state from bondage – your natural state or in this case literally being a slave – is a huge part of Paul’s understanding of the Gospel. Why should our sexuality be removed from this equation?

Here’s what Paul says about the outworking of our broken nature and the pursuit of freedom just a little bit earlier in that same letter to the Corinthians.

Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were.

This seems, from Paul’s logic earlier in Corinthians, and elsewhere (like in Romans), to involve a natural state – especially because of how he describes the transformation happening…

But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

This is the problem with the born this way argument. It makes people slaves to their nature – unable to exercise freedom to self-determine one’s identity – sexual or otherwise. It’s a horrible position to take. It pigeon holes people based on factors they can’t choose. The question often asked here is “what sort of God would create people who do the wrong thing by nature?” – but a question on the flip side that is rarely asked is “What sort of God would make people a slave to their biology or environment with no potential for growth or transformation?”

The answer, from Paul, is that the sort of God who does exist is a God who not only makes transformation possible – he equips broken people with the capacity to be transformed through his intervention in the world in the person of Jesus. Who offers transformation. That’s a pretty key idea in the New Testament – in fact I would say it is the BIG IDEA of the New Testament (and the whole Bible). This is the third problem with Rudd’s answer last night. The biggest problem.

The big idea of the New Testament is not about our love for others, it is about God’s love for us in Jesus.

“What is the fundamental principle of the New Testament? It is one of universal love. Loving your fellow man. And if we get obsessed with a particular definition of that through a form of sexuality, then I think we are missing the centrality of what the gospel, whether you call it a social gospel, a personal gospel or a spiritual gospel, is all about.”

The centrality of the Gospel – the word means “good news” and in the Graeco-Roman setting meant the good news about the arrival of a king – is the arrival of God’s promised king. Jesus. Jesus is at the heart of the Gospel – not “universal love” or “loving your fellow man” – these are outworkings of the character of God who reveals himself in Christ. These are the way we respond to being loved by God so much that he became human and died our death to offer us new life. This is how we respond once our nature is transformed. It is not something we are naturally capable of. It is not something that makes people “Christian.” It is not the Gospel. There is no social Gospel without the person of Jesus. There is no personal Gospel without the person of Jesus. There is no Spiritual Gospel without the person of Jesus.

The gospel is about Jesus.

It is clear Rudd doesn’t get this.

He should stop talking as a theologian and work at speaking as a politician.

It feels like a long time since I’ve written about gay marriage. It feels like a long time since I’ve written about Kevin Rudd. It feels like a long time since I’ve written about the ACL. It feels like a long time since I’ve written about anything much. But here goes…

The “Current” Background

The gay marriage debate is firing up again because the Australian Greens are going to introduce a bill to parliament. The bill is, at this point, destined to fail, because while the Labor party has given its members a conscience vote, the opposition is keeping their members in lock-step with their pre-election commitments on marriage. Kevin Rudd, a Christian politician, has decided to vote in favour of an amendment to the marriage act. The Australian Christian Lobby has said something dumb and inflammatory in response.

The Background on K-Rudd

Kevin Rudd is Australia’s former Prime Minister. He was knifed and unceremoniously dumped from the job by his deputy and a bunch of “faceless men”… Though he sits on the political left he’s been something of a darling to the Christian Right, because he is a politician who takes his faith seriously. Read his Bonhoeffer Essay published in Australia’s high brow “intellectual” mag, The Monthly in October 2006. Before he was Prime Minister.

I’m not a huge fan of Rudd’s. He often seems robotic and calculated. But I respect him – his approach to political campaigning was positive and refreshing, and he is a man of principle – sticking to his word in a recent leadership coup even though it cost him hugely. But I do like the thoughtfulness he applies to the question of the relationship between church and state. This is from the Bonhoeffer essay linked above:

“For its first three centuries, Christianity had represented an active counterculture, but what was to be Christianity’s message in a new age in which the church had become culturally dominant? This became the continuing challenge of Christianity in the Christian West for the subsequent 1500 years.

Over the last 200 years, however, we have seen an entirely different debate arise, as Christianity has sought to come to terms with a rising and increasingly rampant secularism. The impact of independent scientific enquiry, the increasing impact of secular humanism itself, combined with the pervasive influence of modernism and postmodernism, have had the cumulative effect of undermining the influence of the mainstream Catholic and Protestant churches across the West.

Where this will lead, as Christianity enters its third millennium, remains to be seen. But there are signs of Christianity seeing itself, and being seen by others, as a counterculture operating within what some have called a post-Christian world. In some respects, therefore, Christianity, at least within the West, may be returning to the minority position it occupied in the earliest centuries of its existence. But whether or not we conclude that Christianity holds a minority or a majority position within Western societies, that still leaves unanswered the question of how any informed individual Christian (or Christians combined in the form of an organised church) should relate to the state.”

Here’s Rudd’s conclusion for how Christians should engage in the political process:

“I argue that a core, continuing principle shaping this engagement should be that Christianity, consistent with Bonhoeffer’s critique in the ’30s, must always take the side of the marginalised, the vulnerable and the oppressed.”

He says, a bit later:

“The function of the church in all these areas of social, economic and security policy is to speak directly to the state: to give power to the powerless, voice to those who have none, and to point to the great silences in our national discourse where otherwise there are no natural advocates.”

He identifies five approaches that Christians take to politics.

1. Vote for me because I’m a Christian.

“This is the model that is most repugnant. It is the model which says that, simply on the basis of my external profession of the Christian faith, those of similar persuasion should vote for me.”

2. Vote for me because I’m a morally conservative Christian and tick the right boxes on your sexual morality tests.

These tests tend to emphasise questions of sexuality and sexual behaviour. I see very little evidence that this pre-occupation with sexual morality is consistent with the spirit and content of the Gospels. For example, there is no evidence of Jesus of Nazareth expressly preaching against homosexuality. In contrast, there is considerable evidence of the Nazarene preaching against poverty and the indifference of the rich.

3. Vote for me because I’m a morally conservative Christian and I’m into family values.

4. Combine all of these, but then respond negatively when someone suggests there might be a political position to be taken on economic policy, not just moral policy.

5. Believe the gospel is both a political and social gospel.

In other words, the Gospel is as much concerned with the decisions I make about my own life as it is with the way I act in society. It is therefore also concerned with how in turn I should act, and react, in relation to the state’s power. This view derives from the simple principle that the Gospel which tells humankind that they must be born again is the same Gospel which says that at the time of the Great Judgement, Christians will be asked not how pious they have been but instead whether they helped to feed the hungry, clothe the naked and visit the lonely. In this respect, the Gospel is an exhortation to social action. Does this mean that the fundamental ethical principles provide us with an automatic mathematical formula for determining every item of social, economic, environmental, national-security and international-relations policy before government? Of course not. What it means is that these matters should be debated by Christians within an informed Christian ethical framework.

K-Rudd and I share a vehement rejection of approaches 1-4. We both think there’s a roll for Christians to play in advocating for the voiceless, not lobbying for our own special interests. There’s a pretty obvious dig at the approach the Australian Christian Lobby (not to be confused with the Australian Cat Ladies) takes to politics in this article.

But fundamentally, though I will agree with our former Prime Minister on the wide ranging implications for the gospel on how we conceive of politics, ethics, and society, I don’t think he’s really grasped the magnitude of how the Gospel’s content –  the crucified Lord who calls us to take up our cross, follow him, and die to self – the qualities he so admires in Bonhoeffer’s understanding of the gospel at a social and political level – applies to the moral and sexual sphere of the Christian life. Jesus is Lord over sexual morality, just as he is Lord over workplace relations policy.

Which leads me to the current situation…

Kevin Rudd’s changing opinion on Gay Marriage

Kevin Rudd has applied this rubric for the relationship between church and state to the question of gay marriage, and arrived at this conclusion (posted on his blog overnight):

I have come to the conclusion that church and state can have different positions and practices on the question of same sex marriage. I believe the secular Australian state should be able to recognise same sex marriage. I also believe that this change should legally exempt religious institutions from any requirement to change their historic position and practice that marriage is exclusively between a man and a woman. For me, this change in position has come about as a result of a lot of reflection, over a long period of time, including conversations with good people grappling with deep questions of life, sexuality and faith.

I’ve suggested in the past that this is, I think, the way forward in a secular democracy (short of the government simply legislating civil unions for everybody). I’m sure there are good natural arguments (ie non-Christian arguments) against gay marriage. I’m not sure those arguments are “marriage is for making children”… That would seem to rule out a greater purpose for marriage for people who know they are infertile, or people who are elderly. Which will, no doubt, bring me to the ACL. Shortly.

Lets parse the problems with Rudd’s statement from the Christian side of the ledger – rather than the political side. He’s making a potentially correct political decision, given the system he operates in, from incorrect theology. Incorrect theology that is there in the Bonhoeffer thing. If Jesus can’t make claims over our sexuality – our “natural” state – then he’s no Lord at all. He calls us to come and die in every area of our life. Including our natural, hard-wired, sexual urges.

Here’s Rudd’s narrative.

“One Saturday morning in Canberra, some weeks ago, a former political staffer asked to have a coffee. This bloke, who shall remain nameless, is one of those rare finds among political staffers who combines intelligence, integrity, a prodigious work ethic, and, importantly, an unfailing sense of humour in the various positions he has worked in around Parliament House. Necessary in contemporary politics, otherwise you simply go stark raving mad.

And like myself, this bloke is a bit of a god-botherer (aka Christian). Although a little unlike myself, he is more of a capital G God-Botherer. In fact, he’s long been active in his local Pentecostal Church.

Over coffee, and after the mandatory depressing discussion about the state of politics, he tells me that he’s gay, he’s told his pastor (who he says is pretty cool with it all, although the same cannot be said of the rest of the church leadership team) and he then tells me that one day he’d like to get married to another bloke. And by the way, “had my views on same sex marriage changed?”.”

So, to recap, for those who skip over quotes, a staffer Rudd respects, a Christian, is gay and wants to marry a man. So Rudd has had a rethink on his opposition to gay marriage.

Very few things surprise me in life and politics anymore. But I must confess the Pentecostal staffer guy threw me a bit. And so the re-think began, once again taking me back to first principles. First, given that I profess to be a Christian (albeit not a particularly virtuous one) and given that this belief informs a number of my basic views; and given that I am given a conscience vote on these issues; then what constitutes for me a credible Christian view of same sex marriage, and is such a view amenable to change? Second, irrespective of what that view might be, do such views have a proper place in a secular state, in a secular definition of marriage, or in a country where the census tells us that while 70% of the population profess a religious belief, some 70% of marriages no longer occur in religious institutions, Christian or otherwise.

These are the two questions.

He starts to move the goalposts a little on the “Christian view” thing by playing the “literalist” card. Now. I’m a Biblical Literalist. I do not think it means what Rudd think it means, or what many extreme Biblical Literalists think it means. I think Biblical literalism means reading a text in its context, trying to understand what the author literally meant, and in part that comes from understanding what the original audience would understand something to literally mean.

“In fact if we were today to adhere to a literalist rendition of the Christian scriptures, the 21st century would be a deeply troubling place, and the list of legitimized social oppressions would be disturbingly long.”

This is a purely speculative begged question – and it ignores the contribution to the 21st century made by Bonhoeffer’s contribution to the 20th century. He also throws Wilberforce under a bus. It’ll surprise Wilberforce to one day learn that people considered he was ignoring the plain meaning of the Bible when he opposed slavery.

Here’s Rudd’s guide to reading the Bible.

The Bible also teaches us that people should be stoned to death for adultery (which would lead to a veritable boom in the quarrying industry were that still the practice today). The same for homosexuals. And the biblical conditions for divorce are so strict that a woman could be beaten within an inch of her life and still not be allowed to legally separate.

The point is that nobody in the mainstream Christian Church today would argue any of these propositions. A hundred years ago, that was not necessarily the case. In other words, the definition of Christian ethics is subject to change, based on analysis of the historical context into which the biblical writers were speaking at the time, and separating historical context from timeless moral principles, such as the injunction to “love your neighbour as yourself”.

Nobody in the mainstream church has argued for stoning adulterers, with any credibility, since Jesus stopped the angry mob stoning an adulteress, or since Jesus met a divorced, adulterous, Samaritan woman at the well. The very model of the oppressed whom Bonhoeffer says we should be looking out for – and Jesus claims to be the promised king of the Old Testament and doesn’t stone her. Clearly the plain reading of the Old Testament, so far as Jesus was concerned – and he’s better positioned to read it than we are, as a Jew, and as God.

Christian ethics aren’t subject to change. Christian ethics are the ethics of the cross. It’s not just “love your neighbour” – Christian ethics are a call to deny yourself and to love your enemy.

Rudd presents such an anaemic view of Christian ethics here that it’s not surprising his conclusion is theologically incoherent.

The call for all people who follow Jesus is that we die to self, die to our desire to base our identity on our sexual orientation – gay, straight, bi, or otherwise – there is no unbroken sexual orientation – and if we do want to pursue sexual intimacy, regardless of orientation, Jesus affirms the traditional view of marriage.

Here’s a thing Jesus says when he also shows that K-Rudd is wrong about divorce.

Some Pharisees came to him to test him. They asked, “Is it lawful for a man to divorce his wife for any and every reason?”

“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

“Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?”

Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.”

10 The disciples said to him, “If this is the situation between a husband and wife, it is better not to marry.”

11 Jesus replied, “Not everyone can accept this word, but only those to whom it has been given. 12 For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.”

Some people won’t have sex because being part of the Kingdom of God calls them to that. We’re really bad at acknowledging that category, culturally, and in our church.  I suspect singleness would be much easier if we were better at looking out for those who are single. So that it’s not a cross they bear alone.

Anyway.

It’s hard not to read this following bit in the light of his conversation with his friend – and suspect that it underpins his theological move.

“Which brings us back to same sex marriage. I for one have never accepted the argument from some Christians that homosexuality is an abnormality. People do not choose to be gay. The near universal findings of biological and psychological research for most of the post war period is that irrespective of race, religion or culture, a certain proportion of the community is born gay, whether they like it or not. Given this relatively uncontested scientific fact, then the following question that arises is should our brothers and sisters who happen to be gay be fully embraced as full members of our wider society? The answer to that is unequivocally yes, given that the suppression of a person’s sexuality inevitably creates far greater social and behavioural abnormalities, as opposed to its free and lawful expression. “

Rudd’s statement would be heaps better if he just said: “We are a secular democracy, and people in our secular democracy desire something, and the only good reason not to appears to come from a religious understanding of the thing.” By trying to play theologian he has left himself a little open to criticism.

The Bible says that humanity is born sinful. That we’re born with a natural propensity to sin. It shouldn’t be a huge jump for Christian theology to acknowledge that homosexuality is natural – it’s only a problem if we think our nature is a pristine, untainted, God honouring canvas. The image we bear of God in Genesis 1 is broken in Genesis 3.

Jesus is the image of God (Colossians 1:15), and calls people to come and die. Like he did. But if you’re not coming and dying then I am not so sure you can be called not to base your identity on anything you want – including your sexuality. Including defining your relationships using the word “marriage.” That’s why Rudd should have left the theology alone and just gone with the politics. He’s better at that.

Rudd moves from the theological point to the argument from nature about children needing a mother and father. I believe that in the ideal circumstances this is true (though I’m sympathetic to the idea that an emotionally healthy child needs much more than just a mother and a father – who love them sacrificially, they need a “village”). But I also, like Rudd, believe that we’re a long way from the ideal.

“Which brings us to what for some time has been the sole remaining obstacle in my mind on same sex marriage – namely any unforeseen consequences for children who would be brought up by parents in a same sex married relationship, as against those brought up by parents in married or de-facto heterosexual relationships, by single parents, or by adoptive or foster parents, or other legally recognised parent or guardian relationships. The care, nurture and protection of children in loving relationships must be our fundamental concern. And this question cannot be clinically detached from questions of marriage – same sex or opposite sex. The truth is that in modern Australia approximately 43 per cent of marriages end in divorce, 27 per cent of Australian children are raised in one parent, blended or step-family situations, and in 2011-12 nearly 50,000 cases of child abuse were substantiated by the authorities of more than 250,000 notifications registered. In other words, we have a few problems out there.

That does not mean, by some automatic corollary, that children raised in same sex relationships are destined to experience some sort of nirvana by comparison. But scientific surveys offer important indications. One of the most comprehensive surveys of children raised in same sex relationships is the US National Longitudinal Survey conducted since 1986 – 1992 (and still ongoing) on adolescents raised by same sex partners. This survey, published in the Journal of the American Academy of Paediatrics in 2010, concluded that there were no Child Behaviour Checklist differences for these kids as against the rest of the country”

These longitudinal studies are interesting. I do wonder what the results would look like if you reverse engineered the ideal parenting situation from the outcome of parenting. If you asked a bunch of successful and emotionally healthy adults about their background – if you didn’t take a broad cross section to measure against the average, but selected some sort of high achievement criterion. Maybe that study is out there somewhere. But anyway, Rudd makes the point that the horse has already bolted on this front…

“Either as a result of previous opposite-sex relationships, or through existing state and territory laws making assisted reproduction, surrogacy, adoption and fostering legally possible for same sex couples or individuals in the majority of Australian states and territories. Furthermore, Commonwealth legislation has already recognised the legal rights of children being brought up in such relationships under the terms of Australian family law.”

One thing I do appreciate is the tone Rudd has brought to the debate – he acknowledges that this is his opinion, and that people, like Julia Gillard, will use their own consciences and reasons to develop their own convictions. This is what life in a democracy is about.

So good on him for that.

Which brings me to the ACL.

The ACL is apparently indignant that a back bench MP would dare exercise his right to conscience. They’ve taken a leaf from the Greens, their political nemesis, in comparing this policy decision to the stolen generation.

Here’s Christine Milne’s impassioned statement about a recent asylum seeker decision.

“In 10, 15, 20 years when there is a national apology to the children detained indefinitely in detention for the sole, supposed crime of seeking a better life in our country because they are running away for persecution with their families, not one of you will be able to stand up and say “Oh we didn’t, oh, it was the culture of the period.”

That’s a nice piece of rhetoric – but it’ll only take so long before this becomes the Australian equivalent of Godwin’s Law. The ACL is working on it…

Here’s the title of their Media Release.

Rudd’s change on marriage sets up a new stolen generation

Really?

Do go on.

The Prime Minister who rightly gave an apology to the stolen generation has sadly not thought through the fact that his new position on redefining marriage will create another.

Australian Christian Lobby Managing Director Lyle Shelton said Kevin Rudd’s overnight change of mind on redefining marriage ignored the consequence of robbing children of their biological identity through same-sex surrogacy and other assisted reproductive technologies.

“What Kevin Rudd has failed to consider is that marriage is a compound right to form a family. Marriage is not just an affectionate relationship between two people regardless of gender.

I’m sympathetic to this argument. I’m just not sure it’s a particularly Christian argument. It’s a politically conservative argument based on concepts of personhood that admittedly come from the Christian tradition. But it doesn’t seem particularly informed by the person of Jesus. The Jews could own this position.

This is a nice call to take the question of the raising of children away from selfishness:

“What Mr Rudd has not considered is whether or not it is right for children to be taken through technology from their biological parent so that ‘married’ same-sex couples can fulfil their desires.”

This objection is just weird. I would hope that given the sexual health issues in the homosexual community we would want some sort of education to happen to prevent these issues (oh wait, the ACL has form in this area on sexual health billboards, and with those smoking claims).

Mr Shelton said Mr Rudd had also ignored the fact that this inevitably means parents will have their children taught the mechanics of homosexual sex in school sex education classes, something that would surely follow the redefinition of marriage.

Here’s a little case of adopting the “if you can’t beat ’em, join ’em” mantra while trying to have one’s cake and eat it too. Read the heading of this media release again, and then read this rebuke…

“The so-called ‘marriage equality’ debate has been conducted by slogans without proper consideration of the consequences. Kevin Rudd is the latest to fall victim to shallow thinking on this issue,” Mr Shelton said.

The ACL is disappointed in Rudd – not primarily because his theological account of sexuality misrepresents the Gospel. But because. Umm. Marriage.

“Mr Rudd’s announcement that he supports same sex marriage will be a huge disappointment for Christians and leaves their hopes for the preservation of marriage clearly with the Coalition and Christian-based minor parties.

Oh. And because it’s bad politics because it doesn’t protect the bigger minority from the smaller…

“No government has the right to create these vulnerabilities for the church-going twenty per cent of the population in order to allow the point two per cent who will take advantage of this to redefine marriage,” he said.

And now Christians won’t vote for him. Because the ACL speaks for Christians.

“Mr Rudd seems intent on burning bridges not only with colleagues, but with a constituency which had long given him the benefit of the doubt,” Mr Shelton said.

Something is either true and demands our support, or not. The truth doesn’t change with popular opinion, to which he is now saying he seems to be responding.”

“If this is an attempt to wedge Julia Gillard, it will cost Mr Rudd the last of his following in the Christian Constituency,” Mr Shelton said.

And finally. When it comes to the question of the theological stuff, where you might expect something related to the gospel, we get another statement that the Australian Sharia Law Lobby would be happy to sign up to if we changed “Christian teaching” to “God’s Law”.

His views on homosexuality and changing the definition of marriage are not in line with orthodox Christian teaching.

“All major Australian church denominations officially oppose same sex marriage and over 50 of Australia’s most prominent church and denominational leaders signed a statement against it in August 2011.”

The ACL is playing the game that K-Rudd pointed out is a problematic game for Christians in his Monthly article. Jesus calls us to come and die. He calls us to die to our sexual desires in order to submit to his Lordship. That’s where Kevin goes wrong. The ACL goes wrong not because they think Jesus is only interested in our sexuality – they’re trying to speak out for children too. Clearly. Or they wouldn’t use such dumb headings. They go wrong when they try to make Jesus the Lord of petty politics. On the one hand the ACL’s Lyle Shelton says “things are either true or they aren’t” and on the other he argues against certain courses of action because the political numbers are bad. Their whole model is broken.

Christians don’t take up our cross by railing against the political empire from a position of power – for starters, the political empire put Jesus to death. Or by playing the political game as though might makes right. There’s not much of a theology of the cross being displayed in the ACL’s statement.

K-Rudd should have left the theology and focused on the politics. The ACL should have left out the politics and focused on the theology (Jesus). Church and state should listen to each other. Especially when everyone is claiming they’re trying to follow Jesus. If you want to do politics like Jesus you’ve got to do politics shaped by the cross. If you want to speak theology about politics you’ve got to show how your theology relates to the cross. If you want to speak as Christians about politics why would you not speak of politics in the light of the cross?

Jesus’ pitch is the same for everybody. It’s not just about the poor, or about social justice – we’re all oppressed. We’re all broken. We all need intervention.

24 Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 25 For whoever wants to save their life will lose it, but whoever loses their life for me will find it. 26 What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? (Matt 16).

Same Love? No Love? Real Love?

I wrote a bit about Macklemore’s gangbusters pro gay marriage anthem Same Love a while back. It’s an incredible piece of persuasive writing set to music.

And it’s resonating with a generation of people. Check out this open letter to the church written by someone who buys into Macklemore’s thesis on Christianity and homosexuality

Here’s the parting words from the open letter…

My whole life, I’ve been told again and again that Christianity is not conducive with homosexuality. It just doesn’t work out. I was forced to choose between the love I had for my gay friends and so-called biblical authority. I chose gay people, and I’m willing to wager I’m not the only one. I said, “If the Bible really says this about gay people, I’m not too keen on trusting what it says about God.” And I left my church. It has only been lately that I have seen evidence that the Bible could be saying something completely different about love and equality.

So, my advice to you, the Church: if you’re looking for some intelligent biblical liberal opinions on the subject, have a little coffee chat with your local Methodist or Episcopal pastor. Christians can be all about gay people, it’s possible. People do it every day with a clear biblical conscience. Find out if you think there’s truth in that view before you sweep us under the rug. You CAN have a conservative view on gay marriage, or gay ordination. You can. But I want you to have some serious conversations with God, your friends that disagree with you, and maybe even some gay people, Christians or not, before you decide that this one view is worth marginalizing my generation. Weigh those politics against what you’re giving up: us. We want to stay in your churches, we want to hear about your Jesus, but it’s hard to hear about love from a God who doesn’t love our gay friends (and we all have gay friends). Help us find love in the church before we look for it outside.

This letter makes me incredibly sad – especially the comments, which make me a bit angry (all contributors equally), and make me despair a little for how the church has articulated its message about the place of sexuality, and how poorly we love people who fall outside our norms.

Here’s one comment…

“You say that you hope you would be willing to at least take a vow of chasitity if God calls you to be homosexual but let me just make this point: Why did God make Adam a partner? Because he should not be alone, it was not good that Adam was alone. God made us so that we survive better when we are not alone. Now, I’m not saying that there are not people out there that are called to be chaste, but what I am saying is that being called to be chaste is NOT the same thing as being called to be homosexual. It’s not fair for you to tell all homosexuals that they must be chaste because of the way GOD MADE THEM! Afterall, God said that everything he made was good (including sexuality) so how come you get to say that your sexuality is better than mine?”

You know how people always bring in that caveat before they say something that singles out a particular group, “I’m not against x, I have friends who are x” (eg I’m not racist, I have friends who are Asian, but here’s what I think…) – that always seems a little bit trite and tacked on.

But I do have some friends – or acquaintances – who are gay. I have no problem with that – I’d love them to know Jesus, but short of knowing Jesus there’s not a whole lot I have to say to them about their sexuality. Paul says in 1 Corinthians that the sexual behaviour of people outside the church isn’t really meant to get us all fired up. But I’m not really interested in this debate for their sake, because while I have some friends in this boat, there are people I love dearly, brothers and sisters in the family of Jesus, people I would do much for, who are attracted to people of the same sex. These brothers have voluntarily sacrificed their “happiness” (if happiness is defined as pursuing every natural inclination to its full extent, or beyond that point) because they believe, and they’re smart people, that this is part of being a follower of Jesus.

This “enlightened” open letter, and Macklemore’s “enlightened” view of love and the church has no place for the humanity or value of a decision these brothers of mine have made. And that makes me angrier and sadder than anything else in this debate.

I can understand the passion that drives people to fight for equality. But lets make it equality for all. Equal opportunity to determine your own sexuality, and your own view on an appropriate expression of your sexuality, rather than this ridiculous “Born this way” group think that leaves people as slaves to something beyond their control.

Both Macklemore and the enlightened commenter quoted above by into the born this way trope, with a dash of “whatever makes me feel good is not just good but right” approach to decision making. Here’s Mackelmore:

The right wing conservatives think it’s a decision
And you can be cured with some treatment and religion
Man made rewiring of a predisposition
Playing god, aw nah here we go
America the brave still fears what we don’t know
And god loves all his children, is somehow forgotten
But we paraphrase a book written thirty-five-hundred years ago
I don’t know

Such rewiring is problematic if it’s not voluntary. It’s like trying to teach kids to be right handed. But nobody has problems with a left handed kid teaching themselves to bat right handed to advance their sporting career.

Maybe people want to give up something “good” or a type of “happiness” to chase something better and more fulfilling. Maybe my brothers in Christ want to pursue something bigger than sexual satisfaction.

That’s what the liberal theologians the letter writer calls for us to read are missing (that and any sense that our nature (Genesis 1) may have been frustrated by sin (Genesis 3) in the narrative arc of the Bible) – following the Jesus who typified sacrificial love for others, and sacrifice of self for others, will necessarily involve some sacrifice of self.

It’s horrible that the letter writer thought she had to choose between loving gay people – who are really just people, adding a label is part of the problem – and being part of the church. The church is called to love people, and we’re called as people who are aware that we are broken. That we are a horrible mess. We can’t come to Jesus for help without realising we need it. There’s nobody too messy for the church. Part of the problem, indicated in the comments, is a complete refusal to acknowledge that there could be any mess in me. Or in the people I like. All the mess is in those other people. Or that any aspect of our identity can be free of selfishness or the messiness of our humanity.

It’s horrible that the commenter thought that there are two choices in life: sex, or solitude. Fulfilment or being alone. What a shame that our understanding of human relationships has come to this. Maybe it’s easy for a straight, married, guy to say this. But I want to do everything I can to support people as they make voluntary choices – and I want to be especially helpful if they’re making voluntary choices because they want to follow and honour Jesus. I think all Christians should want this, and perhaps the real tragedy identified in the letter and the comments is that the church does a really bad job at making single people, whether by choice or not, feel anything other than alone. We need to get better at community. It isn’t good for man or woman to be alone – but the answer doesn’t have to be sexual intimacy.

I wish people in this debate would stop dehumanising my brothers and sisters who have voluntarily chosen not to conform to their ideals or to how they’re “made”… Surely we can approach this debate with a bit of maturity, and recognise that tolerance and equality is based in individual freedom, not in meeting whatever parameters are set by people on either extreme.

The problem with Macklemore, and this open letter, is that both are devoid of the love they claim to be looking for – love for people who live messy lives. They are pushing a new conformism that is as hateful as the one they’re trying to overthrow. Their pictures of church are also devoid of Jesus. Which means they’ve got a crap view of love. A broken, selfish, and dysfunctional definition of what love is.

Here’s a bit of the Bible (written by John) on love, based on Jesus, that all of us could learn from.

19 We love because he first loved us. 20 Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. 21 And he has given us this command: Anyone who loves God must also love their brother and sister.

But the key to this sort of genuine love for others – brotherly and sisterly love, is in the love God showed us first.

This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

People who don’t get God won’t get what it is that compels my brothers and sisters to give up temporary pleasures, companionship, and fulfilment now – but it’s this real love. All we offer one another without that is the “same love” – inadequate love, selfish love, love based on what meets my needs. That’s why Macklemore’s song resonates with people – it seems so wrong to rob people of the ability to satisfy their desires, or have their significance recognised. But it’s a hollow form of love. A shell when compared to the love God showed in Jesus.

Ultimately Macklemore might be right people should be free to enjoy the same love – there’s no logical reason to stop people who don’t believe in God pursuing equality (with constraints like power dynamics and consent taken into account), but the love he’s singing about isn’t real love.

Heard this?

It’ll probably hit somewhere near the top of the Hottest 100 today (UPDATE – it got number 15, but it is number 1 on the ARIA charts at the moment).

It’s pretty powerful. It’s catchy. Its mix of perspectives works as a stand alone song, and is intensified in video form, where you get the additional benefit of seeing a young man, presumably the singer’s uncle, find happiness in his gay relationship.

That’s the fundamental premise of the song. Happiness is the ultimate end, and how can we deny someone the warmth and fulfilment a relationship offers.

It’s fairly convincing. Sort of. It’s just a shame it gets so much wrong. At the very least it’s persuasive, in the technical sense, and it got me questioning why I’m more persuaded by a song like this, than by the same premise put forward in dry argument.

For those getting ready to throw stones at me for being bigoted, or a heretic, let me remind you of my position – I am willing to cede the point that so far as our legislation is concerned this is the “same love” – in that it is voluntary, between two free individuals, and because I’m not huge on letting the government dictate what morality is and isn’t, I am not opposed to changes to the marriage act that reflect the wishes of the population – we live in a democracy, after all. But I’m also not willing to budge on the theological question – God says proper sexual expression that is in line with the order he established at creation (before the fall), and is good for the flourishing of humanity, is the kind of expression found in a loving, heterosexual union, for life, where man and woman become one… though neither, as individuals, were “less than one” beforehand – and it’s absolutely ok to be single without feeling like you’re missing out on an aspect of humanity – which this Same Love thing kind of glosses over in its bid for sameness. Pushing same sex attracted people towards heterosexuality isn’t really the answer, showing all people that the ultimate form of love and identity is found in a relationship with Jesus, and the community of the church (and being a community that people want to be part of) is ultimately far more valuable for everyone.

Anyway. Back to why I felt my head moving as my heartstrings were tugged by this song…

Part of the power of music is that as a song is catchy, and as it bounces around in your head, and as the lyrics start to resonate with your experiences and observations of the world, suddenly you find yourself giving assent to whatever conclusions the songwriter offers.

Old Testament theologian Gordon Wenham has some great things to say about the power of music in shaping our ethics, perhaps especially if we sing along to something, via the power of a little speech-act connection where the words we say become the words we think, a little bit of reader-response theory being applied through something called democratisation, where use of the first person can make something feel like it’s about us, and via this reality regarding the value of some sort of performance in shaping our thinking, which he describes in a piece on the teaching value of ritual:

Educational psychologists tell us that we remember 10% of what we hear, 30% of what we see but 70% of what we do”

Anyway, in a piece called “Reflections on Singing the Psalms,” Wenham makes the following points about how music is perfectly geared to shape our thinking on moral and ethical issues…

“But even mere recitation is a more powerful instructor than listening to stories, commands or wisdom sayings. Listening is passive, indeed the message can be ignored by the listener, but recitation and especially singing is an activity which involves the whole person and cannot be honestly undertaken without real commitment to what is being said or sung…”

Here’s a little on the power of first person – which the song Same Love uses extensively. We become part of the story and identify with the protaganist.

“Another device inviting the worshipper to identify with the sentiments of the Psalm is the use of the first person. The psalmist often speaks in the first person ‘I will bless the LORD at all times’ (34:1). Someone singing or praying this Psalm later is thus invited to do the same… This switch between first and third person encourages the user of the Psalm to identify with the viewpoint of the psalmist. But particularly the use of the first person encourages such identification: ‘The experience of the I of the psalm embodies a religious ideal, whose reality is open to the reader to experience…

And here’s a little more on why music is more powerful than other mediums.

I have already observed that the Psalms differ from other parts of the Bible in that they are meant to be recited or sung as prayers… This involvement of the worshipper in expressing assent to these sentiments makes the Psalms quite different from the other modes of teaching ethics in the OT. The OT narratives were presumably recited by storytellers within the family or in the tribes, but they rarely make explicit their judgments on the actions that are recited, so the moral of the story might have been missed and certainly did not have to be endorsed by the listeners. They could have just ignored the point, as I suspect many listening to worthy sermons often do… When you pray a Psalm, you are describing the actions you will take and what you will avoid. It is more like taking an oath or making a vow… Promises for example change the situation and impose obligations on the speaker and create expectations in the listener. A promise is an example of a speech act.”

It’s powerful stuff – and I reckon Same Love will form a pretty powerful part of the case for gay marriage in Australia, it makes me think we need to do heaps better at writing music that is artistically good for a bigger portion of the world than our congregations on a Sunday. It worked for Luther.

But as powerful as it is – it makes some pretty interesting assumptions about what Christians believe about homosexuality, and about the motives of Christians in shutting down love.

Here’s a little bit from Macklemore and Ryan Lewis themselves…

The right wing conservatives think it’s a decision
And you can be cured with some treatment and religion
Man made rewiring of a predisposition
Playing god, aw nah here we go
America the brave still fears what we don’t know
And god loves all his children, is somehow forgotten
But we paraphrase a book written thirty-five-hundred years ago
I don’t know

Look – I’m sure reparative therapy (the cure with treatment and religion) has been harmful when people have been forced to undertake it against their wishes by bigoted parents or something… but the only real research I’ve seen that does something like a longitudinal study, by Jones and Yarhouse (it’s a fairly controversial study – as is anything Christians write on this issue), on the effectiveness and effects of such therapy found that it doesn’t actually cause harm, even if it doesn’t always work. And it doesn’t always work – contented celibacy is a statistically more probably result. I’m not sure that this is a “right wing conservative” issue either…

I’m also not sure that for a Christian the idea that something is a predisposition means that it shouldn’t be changed – or at least not acted upon. We call constantly try to challenge ourselves to leave predispositions behind. I’m lazy, I’d say all the evidence suggests this is my predisposition. That’s bad for my ability to be productive. We do this all over the aspects of our person, identity, and personality – without being accused of “playing God” – and the notion that “predisposition makes right” is patently impossible to demonstrate as soon as you throw in an example of someone who is predisposed to doing something heinous. The Christian account of human nature which sees us as simultaneously “children of God” made in his image, and broken by sin, such that the child-God relationship needs restoring through Jesus, the true child of God, means we can simultaneously say God loves all his children, while he punishes some for the broken relationship, and the broken acts that result. You don’t need to paraphrase the Bible to find this either. It’s right there. Especially in Genesis and Romans, but also in Psalms – the Bible’s biggest insight into what it means to be human but want a relationship with God.

There are some great bits about the song – it really nails why we need to be careful in how we speak of those who are homosexual in orientation, and who identify according to that orientation. There’s not much to disagree with here – except to say there’s a tragedy that you could easily replace hip-hop with “church”…

If I was gay, I would think hip-hop hates me
Have you read the YouTube comments lately
“Man, that’s gay” gets dropped on the daily
We become so numb to what we’re saying
A culture founded from oppression
Yet we don’t have acceptance for ‘em
Call each other faggots behind the keys of a message board
A word rooted in hate, yet our genre still ignores it
Gay is synonymous with the lesser
It’s the same hate that’s caused wars from religion
Gender to skin color, the complexion of your pigment
The same fight that led people to walk outs and sit ins
It’s human rights for everybody, there is no difference!
Live on and be yourself

That is a powerful reminder – even if it’s feeling the hate somewhat vicariously – that we’ve got to be sensitive and clear when we talk about issues that surround the areas people choose to identify themselves by… The song doesn’t really seem to be all that interested in letting one or two categories of humans be themselves though – Christians who want to disagree with the stance it takes, and perhaps more importantly, those who are same sex attracted who do want to make the choice, free of coercion, to not pursue a relationship with a member of the same sex. That is an ultimate act of “being yourself” – but it’s implicitly, and somewhat explicitly denigrated by this song.

The chorus, where we hear from Mary Lambert, singing in the first person, about her love, who keeps her warm, is where the real thrust of the song’s argument is – we’re talking about denying somebody this love. This happiness. How could we?

And I can’t change
Even if I tried
Even if I wanted to
I can’t change
Even if I try
Even if I wanted to
My love
My love
My love
She keeps me warm
She keeps me warm

The same sentiment is repeated in the final verse…

“Whatever god you believe in
We come from the same one
Strip away the fear
Underneath it’s all the same love
About time that we raised up”

Again – he attributes opposition to gay marriage or “equal love” to “fear”… I don’t doubt that some of the negative aspects of the way  those in the GLBTI community are treated is the result of fear, but I’m not sure that’s always true.

Sometimes it’s love.

The love that counts.

Sometimes we do actually disagree with somebody, and say something is wrong, because we love them. It’s not just possible to disagree with somebody and do it with love, it’s possible to disagree with somebody out of a greater love. Sooner or later, to be really loving – we’ve got to stop saying it and keep loving people despite this disagreement. But it is never loving to stay silent.

 

Not all love is the same. That’s why there are five Greek words for love. The song ends with a few little snippets of the famous 1 Corinthians 13 passage about love (love is patient, love is kind), but there’s a better passage about love in the Bible – one that shows that not all love is the same, and where real love is found.

It’s from 1 John 4… and while Macklemore, Lambert, and Lewis would like you to think that because we’re all God’s children this means everything we do naturally is good – John, who wrote this following passage, also wrote that famous bit of the Bible that describes the manner of God’s love as tied up in the death and resurrection of Jesus – which had to happen precisely because everything we do is naturally bad… anyway that’s there in verse 10 of this passage too.

Here’s 1 John 4 on real love, the kind of love that makes singleness a possibility if we do community well (we need to be much, much, better at this – we need to be very noticeably different from the comments section on YouTube), and makes giving up eros or epithumia (greek words for lust and desire) worthwhile in the pursuit of the true happiness that comes from knowing God.

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

13 This is how we know that we live in him and he in us: He has given us of his Spirit. 14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 If anyone acknowledges that Jesus is the Son of God, God lives in them and they in God. 16 And so we know and rely on the love God has for us.

God is love. Whoever lives in love lives in God, and God in them. 17 This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. 18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.

19 We love because he first loved us. 20 Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. 21 And he has given us this command: Anyone who loves God must also love their brother and sister.

This must surely be a joke. I’m assuming it is. The alternative is just too bizarre to fathom. There are much better arguments against gay marriage than this… This is from, allegedly, a 14 year old New Zealander.

 

Via the Twitters, @Leigh_howard

For the last 18 months or so my friend and co-worker Dave Bailey and I have been on the ethics and communications committee for the Presbyterian Church of Queensland. This committee is now called the Gospel in Society Today committee. Because everybody likes an acronym if you get my gist…

Our committee recently drafted this letter to Julia Gillard, CCd to Tony Abbott, on the issue of Gay Marriage. I think it’s fantastic. For obvious reasons. I wasn’t sure if I could post this – but Dave has on his blog – so it must be ok…

 

The thinking and wording in this letter reflects a changing emphasis that will go into a redrafted position paper on homosexuality and gay marriage at some stage in the near future.

I think one of the slight weaknesses of this letter is that it is potentially legislatively short sighted. I’ve said before here, and elsewhere, that we might need to shift the goal posts a little, by explicitly, rather than implicitly, arguing for our right to continue “discriminating” within the boundaries of the church when it comes to how we choose to define marriage, and the marriages we choose to celebrate, or officiate over.

What do you think?

So. I’ve written before about how wonderfully my friend Mike O’Connor in Rockhampton models using the local media to share the gospel with his community. Here is another example, and another.

I posted a picture of a story the Rockhampton Daily Bulletin ran on the back of an interview with Mike following the ACL’s unfortunate comments the other day. The headline was slightly misleading, and the story truncated one of his statements – but it was a great example of speaking lovingly about Jesus.

Mike decided to clear up some of the misconceptions with a follow up letter to the editor, written with grace, and dripping with gospel. I told him it was too long, so we put together a shorter version – but the paper went with the extended edition. Though with a similarly unfortunate heading (that Mike didn’t write)…

Mike O'Connor Facebook 2

Here’s the text:

Gays welcome, but not homosexuality

On Saturday September 8th, the Morning Bulletin ran a small article titled “Gay couples are welcome at Church”. In that article, I was briefly interviewed and extensively quoted. 


I’d like to take this opportunity to clear any ambiguity surrounding my comments. 

The church’s point of engagement with culture on every issue needs to be Jesus Christ. Our message to the world is a person, his name is Jesus. This is a message the church has at times, failed to make clear, opting instead to moralize and to dictate to the lifestyle choices of other people. Hypocrisy is a fair criticism of Christians when morality is the prevailing message heard rather than the good news of Jesus and the new life he gives.

The church needs to stay on message and not be misunderstood or open to misunderstanding when it comes the cultural issues of the day. I’m sorry if I’ve added to this confusion.

So let me be clear: smokers, homosexuals and all of Rockhampton need Jesus Christ. 

Rockhampton Presbyterian Church wants people to accept or reject Christianity on the merits of who Jesus is, on the things Jesus has done and over the things Jesus actually said. Our church welcomes all people, as Jesus welcomes all people – Jesus was regularly eating with tax collectors, prostitutes and sinners. 

We want members of every community to come and find a place in the new community God is gathering around Jesus – one that is not based on sexual preference, gender, race or religion but based on a personal acceptance of Jesus as Lord and Saviour.

When people enter Jesus’ new community and put their faith in him many old things will need to be left behind; for some people, homosexuality is one of those things because Jesus makes us new. Again, this way of life is for those who confess to be followers of Jesus, they are not a prerequisite for investigating Christ’s claims nor an insistence to change for those who choose to have nothing to do with Jesus.

“Welcome” doesn’t mean ‘condone’, ‘tolerate’ or even ‘turn a blind eye’. ‘Welcome’ simply means that: welcome. We want everyone to come and hear about the Saviour we talk about at church every week as we open the Bible and consider together what it says about him.

Like all other sins, homosexuality is not consistent with the lifestyle of those who confess to be followers of Jesus Christ. However, we want all people to hear about Jesus and put their faith in him and we would invite you to come and do that with us this Sunday, or any other at 9am.

Mike O’Connor

Senior Pastor
Rockhampton Presbyterian Church

So, for anybody who says it’s not possible to be clear, winsome, speak against homosexuality (or at least call it sinful), and for Jesus – here’s a bit of published evidence to the contrary.

The ACL doesn’t seem to get it. When you say the wrong thing you apologise. You don’t blame people for taking offense. You don’t hide behind being “misquoted” or “misrepresented” – you avoid saying unhelpful and offensive stuff that isn’t the gospel.

Our job as Christians in public isn’t to be offensive – it’s to let the gospel cause offense where it will, by being faithful.

From the first Media Release the ACL issued

“We rightly warn of the health impacts of smoking. Surely we cannot allow these aggressive activists to conceal the facts of a lifestyle that accounts for over eighty percent of new HIV cases in Australia annually.

“If we warn against smoking because it carries health dangers, we should also be warning young people in particular about activity which clearly carries health risks.”

It’s interesting that he’s moved away from mental health issues and suicide to HIV/AIDs, which involves 1,000 new diagnoses per year. So that’s more than 800 people. I guess he realised he couldn’t possibly win on the first position and made a tactical withdrawal.

Here’s the second release:

Mr Wallace said at no stage did he say that “smoking is healthier than gay marriage”, as reported by some media.

“What I did say is that heterosexual sex and homosexual sex are different and have different health consequences. They should not be packaged the same way as marriage because, as just one of many reasons, they are different.

“If we warn against smoking because it carries health dangers, we should also be warning young people in particular about activity which clearly carries health risks,” Mr Wallace said.”

He overstates the case somewhat when it comes to the impact of Prime Minister Gillard’s decision to pull out of speaking at their conference: “Australian Christian Lobby Managing Director Jim Wallace said the decision would come as a deep disappointment to Australia’s Christian constituency.”

I’m a member of that constituency and I’m not at all disappointed.

From the ABC... He said some interesting stuff here…

“I’ve been misquoted in trying to suggest that that means I’m comparing smoking with homosexuality. In the sense that, I’m not saying for a moment that homosexuality is more dangerous than smoking.”

“I’m comparing the packaging. I’m talking about the packaging. What I’m saying is that packaging is important in how we present things to people… then certainly, the packaging of marriage, particularly the packaging of the heterosexual lifestyle and the homosexual lifestyle as one thing under it, and I spoke yesterday about a range of issues under it.”

“I’m talking about the importance of packaging.”

“I don’t think all gay people have a choice.” 

You can also watch him get torn apart on the Project. Here’s what he says on the Project… after the story introduces the factoid that suicide prevention Australia says gay people are 14 times more likely to commit suicide than others. Then they asked him about why he compared homosexuality with smoking…

“That’s not what I said at all. I’m really annoyed that this is another example of vitriolic gay activism…”

“The point of my comment is the importance of packaging… it would hide the fact of the consequences of it from the health point of view.”

He also keeps saying that the struggle people experience with sexual orientation is “in their teens” – bizarre.

“We have to be able to discuss these issues… we can’t close down debate by not discussing the issues associated with this lifestyle under the packaging debate…”

He doesn’t prove that he’s been misquoted or misrepresented at all. He blames everybody else.

This is interesting – and not uncommon – I’m yet to see the ACL issue a genuine mea culpa when they’re caught out saying something dumb. Like in the furore surrounding a tweet Jim Wallace issued last Anzac Day which he called a “misrepresentation” before saying:

“I apologise – I would never want to politicise Anzac day – never my intention,” Mr Wallace said.

“The interpretation that is being made of this – that I am saying that Australians didn’t fight for everybody – is totally wrong.”

Here’s the tweet…

Just hope that as we remember Servicemen and women today we remember the Australia they fought for – wasn’t gay marriage and Islamic!”

Here’s the statement where the “clarification” was issued.

“The tweet has obviously been seized on by everyone with an intention to discredit, but although ill timed, it did not and was never intended to suggest that veterans had not fought for all Australians,” said Mr Wallace.”

Then there was the time he said gay marriage advocates were comparable to Goebels.

Wallace has form for saying controversial stuff and then rather than backing away from the content, suggesting that he has been treated unfairly. Or using the furore to get more media coverage.

Anyway. Here’s what he says about the current issue…

“This is a victory for the demonisation tactics of gay activism and it’s a constant misrepresentation and spin of anything by people who support marriage as between a man and a woman.”

Which would be great. If he was being misrepresented. He did compare smoking and homosexuality. Here’s what he said. In direct quotes.

“I think we’re going to owe smokers a big apology when the homosexual community’s own statistics for its health – which it presents when it wants more money for health – are that is has higher rates of drug-taking, of suicide, it has the life of a male reduced by up to 20 years.”

He still is, even if the heart of his issue is about packaging (whatever that means).

“What I was saying is that on one hand we are vocal on our discouragement of people to smoke and on the other we are suppressing public dialogue about the health risks associated with homosexuality.”

That is a comparison – we do something on one hand, and something different on another. The very definition of comparison.

The first release also pointed to the study Wallace is quoting from – which is actually a “human rights complaint” a GLBTI group made against the Canadian health care system. These are the health issues the submission deals with:

  1. Suicide.
  2. Smoking.
  3. Alcohol consumption.
  4. Illicit drug use.
  5. Depression.
  6. Access to care.
  7. HIV/AIDS.
  8. Cancer.
  9. Violence and bullying.
  10. Blood donations.
  11. Organ donations.
  12. Senior’s Health

Now, there’s no doubt that some of those aspects – particularly the cancer and HIV/AIDS are related to homosexual practice itself, inherently, in the report. And it is possible that certain aspects of the gay lifestyle are related to lowered inhibitions and greater promiscuity – but points 1, 5, and 9, are causally linked to the homosexuals are treated (though not necessarily the only cause).

Anyway. This is all a very long preamble. None of this would be an issue if the ACL didn’t have a strategy of going into, and out of, debates with the expectation that everybody is out to twist their words. Wallace provides enough rope in live interviews to make his accusations regarding “spin” and “misunderstanding” essentially meaningless.

It would be much better by a million times if they just stopped using combative adversarial styled arguments to promote their case. It would be infinitely better if their content was Christian, in any meaningful sense.

I’d love to see Jim Wallace publicly offend people with the gospel. It’s not a mark of faithful gospel ministry if you offend people – it’s a mark of faithful gospel ministry if the gospel offends people. Each gospel makes mention of the world’s negative response to the gospel:

Matthew 10

20 For it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, 22 and you will be hated by all for my name’s sake. But the one who endures to the end will be saved.” 

John 15

18 “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you20 Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. 25 But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

Luke 21

Which is particularly relevant to the ACL’s case – because it is about how to deal with government…

12 But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. 13 This will be your opportunity to bear witness. 14 Settle it therefore in your minds not to meditate beforehand how to answer,15 for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. 16 You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. 17 You will be hated by all for my name’s sake.

Mark 13

10 And the gospel must first be proclaimed to all nations. 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13 And you will be hated by all for my name’s sake. But the one who endures to the end will be saved.”

And what does the Spirit do – how do we know if the Spirit is speaking? More from John 15:26-27…
“When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify, for you have been with me from the beginning.”
This is why it’s seriously disappointing when the ACL speaks to our government. It has to start with the gospel. Even if it’s about something else… The gospel is the first port of call. Starting there would remove a lot of stupid grounds for offence – and produce offence that is truly worthwhile… though Paul’s words in Colossians 4 should prevent us trying to be offensive in how we speak.
“And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.
That is all.

UPDATE 2 (update 1 is at the bottom of the post) – I have edited the post for clarity in a couple of places. The original paragraphs are at the bottom of the post.

It’s been a while since I last felt the need to write anything about how disappointed I am in the way the Australian Christian Lobby claims to represent Christians, and Jesus, in the Australian public square. This should be understood as a sign that they were being less offensive than usual – because it’s not as if I didn’t keep checking their media releases… But today’s clanger will take some undoing.

Jim Wallace, in a public debate with Greens leader Christine Milne, in question time, compared the health burden caused by the homosexual lifestyle with the health burden caused by cigarette smoking to essentially suggest that the government should be treating homosexuality like it treats smoking. He didn’t say that specifically. But read this:

“I think we’re going to owe smokers a big apology when the homosexual community’s own statistics for its health – which it presents when it wants more money for health – are that is has higher rates of drug-taking, of suicide, it has the life of a male reduced by up to 20 years.”

“The life of smokers is reduced by something like seven to 10 years and yet we tell all our kids at school they shouldn’t smoke.”

Even if this is true – and the health stats are pretty popular with organisations like the ACL, and he attributes them to the homosexual community’s own research, so one expects they’re based on some sort of research, and at least alluding to the spectre of HIV/AIDS – even if this is absolute fact – it’s incredibly wrong headed and harmful for three reasons.

First. Smoking is a behavioural choice in a way that homosexual orientation is not – it is either environmentally (probably) or biologically (possibly) wired into the psyche. Comparisons between the two simply because they come with a health cost are a bit misleading on that front.

EDIT: This is not to say that those who experience unwanted same sex attraction as an orientation are unable to move towards heterosexuality, nor to say that homosexuality is never a choice. Sexual orientation is best understood on a sliding scale and is, to a degree, malleable – with the amount of change possible an individual issue END EDIT.

Second. The health issues associated with homosexuality are, at least in part (EDIT: neither as big a part as public perception suggests, nor so small as to be statistically meaningless END EDIT), the result of the posture and approach that members of the church, aspects of Christian doctrine, and unnuanced statements by people like Jim Wallace (in this instance), and those claiming to speak for all Christians have assumed with regards to this issue.

These health issues are not necessarily linked to homosexuality. But I would suggest that homosexuality is involved in a causal chain – both internatlly and externally driven – that can lead to situational depression, which can lead to drug use and suicide, I suspect the way the church has at times pushed guaranteed “solutions” to unwanted same sex attraction” in the form of conversion to heterosexuality can probably lead to an unhealthy amount of guilt associated with temptation – not even with homosexual practice. While these are possible for some individuals – at times an end point of a celibate struggle with natural orientation may be the more realistic, and Biblical, goal – see my Eunuchs for the Kingdom essay for more of my thinking, and research, in this area.
Want to make someone feel bad for what they are naturally inclined to do – tell the world that schools should be educating kids not to do it. I’m not interested in arguing that homosexual practice is good for one’s health, or for one’s standing before God – but the mental health issues associated with homosexuality are, so far as public perception and the accounts of members of the gay community, related to the way homosexuality is spoken about and treated, and the church has had a role in this by not carefully and pastorally dealing with the issue and by perpetuating, or not speaking out against bigotry conducted in the name of Jesus.

Third. Where is Jesus in all of this? This is my perennial criticism of the ACL. It’s possible to talk about Jesus when you’re talking about homosexuality. Look. Other people managed it on national television here. I did it here. And here. Before you get to defending marriage. If the ACL is more interested in banging on about the traditional definition of marriage at every turn, especially in the midst of a conversation about the tragedy of shortened life spans through drugs and suicide in the homosexual community, then it needs to CHANGE ITS NAME. Call yourself the Australian Traditional Marriage Lobby. Or the Traditional Relationships And Marriage Party (TRAMP). Get the word “Christian” out of articles like this.

It didn’t get any better outside the heat of debate, when Wallace had a chance to nuance his statements.

“But what I’m saying is we need to be aware that the homosexual lifestyle carries these problems and … normalising the lifestyle by the attribution of marriage, for instance, has to be considered in what it does encouraging people into it.”

He’s perpetuating the idea that people will suddenly want to be gay – that’s such a small percentage of people in studies of the etiology (origins) of homosexuality that it’s practically an outlier. Then. He gets worse…

“I am very sorry for that. My heart goes out to those people. But it is a fact.”

Those people? I can’t help but interpret this as a bit of otherising. They aren’t “those” people, as though a new category. We are people. It seems to me that it’s only possible to capitalise on tragedy like this if you’re prepared to make some sort of distinction between you and them.

Here’s how the ACL promoted the debate on its website:

“Only in cutting through claim and counter claim to truth, can the rights of not just the loudest or the most powerful be guaranteed but the disenfranchised, the most marginalised, those without a voice. In this debate on same sex marriage there is such a voice – it is the voice of the child.”

They could call themselves the Australian Children’s Lobby without even changing their web address.

You don’t re-enfranchise the disenfranchised and marginalised by marginalising others, and once again, you don’t get yardage in the public debate by capitalising on human tragedy. This is a lesson the ACL needs to learn. Suicide is not a pawn in the chess game of Australian marriage legislation. You don’t offer hope with a defence of traditional marriage – you offer hope with Jesus and the opportunity of a long term identity defining relationship with him.

UPDATE – Jim Wallace’s actual speech from the debate is here. It’s marginally better – because it doesn’t you know, suggest that we should apologise to smokers for not taking the health risk of homosexuality seriously… But it’s still bad. The only time he mentions Jesus is to establish the value of children…

And not just that, but a mother and father that as much as the law is able to encourage, will love that child and sacrifice for its best interests as willingly as it biological parents should or would have.

Now unfortunately even with the best intent we have done this imperfectly – to the great detriment of children. Those who Jesus put on His knee and said it would be better for you to be cast into the sea with a stone around your neck than to harm one of these.

But this gay activists’ agenda now means that we do it imperfectly intentionally.”

The implicit take home message – though clearly unintentional – is that Jesus, like the ACL, only cares about children – there’s nothing said about how a relationship with Jesus might help anybody else.

He mentions God once too.

“But thanks to politics, the support of parties scrambling in this unholy game we’ve turned the great idea of democracy into, politicians have decided to play God and deny a child its natural right and succumb to this selfish and increasingly vitriolic voice of gay activism.”

Perhaps the worst part is that he starts, in his opening gambit, with the fall. And its impact on human society.

“Of course though we don’t live in a perfect world – it’s what Christians instead call a fallen world.  It’s this imperfect state that the Church has wrestled with against tyranny and injustice, man’s inhumanity to man in slavery and the civil rights movement, abuse of power even within the Church and today daily on its streets and overseas against poverty and injustice.”

 AND THEN SAYS NOTHING ABOUT JESUS AS THE ANSWER TO THE PROBLEM OF THE FALLEN WORLD.

Let me say that again. He talks about the problem of sin – and offers no solution – except to make sure children live with their parents.

The only answer he provides is completely secular.

“In a secular world we have to ensure that everyone has justice and particularly that everyone’s human rights are protected.”

What’s the point of being a “Christian” Lobby if all you’re doing is claiming to protect human rights?

UPDATE 2 – the original paragraphs that have been edited above so that the comments below make sense…

First. Smoking is a behavioural choice in a way that homosexual orientation is not…

“The health issues associated with homosexuality are, at least in part, the result of the posture and approach people like Jim Wallace have assumed with regards to this issue. Want to make someone feel bad for what they are naturally inclined to do – tell the world that schools should be educating kids not to do it. I’m not interested in arguing that homosexual practice is good for one’s health, or for one’s standing before God – but the mental health issues associated with homosexuality are demonstrably related to the way homosexuality is spoken about and treated, and the church has had a role in this by not carefully and pastorally dealing with the issue and by perpetuating, or not speaking out against bigotry conducted in the name of Jesus.”

“Those people? How’s that for a bit of otherising. They’re not a special category of people. They are people. We are people. It’s only possible to capitalise on tragedy like this if you’re prepared to make some sort of distinction between you and them.”

 

I was talking to a friend this week about a statement his church might put out on gay marriage and he said “have you seen any good press releases on this issue” and I said “no”… which isn’t entirely true, I could probably find one or two. So I wrote one (P.S – to that friend, I’ve tweaked this a bit since).

It’s a bit wordy, and I’d want to edit some bits out depending on context, but it does, I think, incorporate our “key messages”…


CHURCH NAME seeks way forward in Same Sex Marriage Debate

CHURCH/DENOMINATION NAME apologises to LOCATION’s Gay, Lesbian, Bisexual, Transgender, and Intersex community for any hurt caused to them in the name of Jesus when homosexuality has been singled out as a special sin. We recognise that this apology is particularly necessary given the heat involved in the current debate surrounding the redefinition of marriage.

As a church community we are interested in people of all sexual orientations, and from all backgrounds, meeting Jesus, and having a long term relationship with the God who created the universe, we believe all human relationships come second to this one relationship.

CHURCH NAME, Spokesperson name, said that while it will inevitably cause tension for people, CHURCH NAME must continue to define homosexuality as contrary to God’s design, as the Bible is clear on the matter, but admits the church has done a bad job whenever homosexuality has been singled out for special treatment.

“As a church community we have to recognise that whenever the Bible discusses homosexuality as contrary to God’s created order, it does so in long lists of sins too often given a free pass by Christians speaking out in the same sex marriage debate.”

“As a society we need to work hard at fostering debate which is inclusive and loving, where loving disagreement is not just tolerated but encouraged. It’s unfortunate that standing up for the current definition of marriage is inevitably framed as standing against those who seek changes to the definition. We are not seeking to question the personhood, or limit the freedoms, of the GLBTI community so much as seeking to uphold an institution that we believe was created by God.”

“Perhaps, as a society, we should be taking stock of the heavy emphasis we put on sexual expression as a fundamental human right in the first place, this seems to inherently discriminate against those who are asexual in orientation, or the unhappily single. We believe that sexuality is important, but that it cannot function as the basis of one’s identity.”

“We believe, as Christian churches have for almost 2,000 years, that Jesus Christ, who claimed to be the son of God, was crucified by the Roman Empire, and was raised three days later. We believe that this historical event verified his claims.”

“From the beginning of Christianity this event has been called the gospel, which means good news, because it has implications for every human, it makes a relationship with God possible because the fundamental truth of human nature is that we cannot avoid doing those things that the Bible calls sin, that is stuff that isn’t in line with what the God who made all things would have us do.”

“We’re not arguing that homosexual orientation is a choice, simply that what is natural to us can still be wrong. All of us are naturally wired to do these things. And the Bible says Jesus undoes that wiring. Not in a way that means we don’t do the wrong thing, but in a way that frees us from defining ourselves by those things.”

“We believe, as churches have since the canon was established by councils 1,700 years ago, that the Bible is the word of God, containing the collation of documents necessary to guide us, but ultimately to tell, and foretell, the story of Jesus as the central event in history. Our calendar years still recognise Jesus arrival as a turning point.”

“Jesus taught that marriage, from the beginning of humanity, was instituted by God as between one man and one woman. While we acknowledge that there are many cultures that have made modifications to this design, or that have no ties to the Judea-Christian tradition, we believe that this design is self evident from the anatomical sexual compatibility of men and women.”

“Because we believe that Jesus, as God’s son, and God himself, speaks as the creator of humanity, and we believe the Bible is God’s word, we must continue to oppose the redefinition of marriage, and to continue to define homosexuality as part of the brokenness of our human nature.”

“This is not a decision we take lightly because we recognise that some people in our community are hurt by disagreement, but it’s a decision we must take in order to continue to offer the hope that Jesus offers to all people.”

“While we believe strongly in the separation of church and state, and have no wish to legislate our belief system for everybody, we recognise that all people in a democracy have a right to participate in policy debate. We continue to oppose a redefinition of the marriage act on the basis that we believe that defining marriage as a lifelong commitment made between a man and a woman is the best way to enable human flourishing. We believe that this is the type of family structure that God intended, though we understand that families are complex and all families need love, support and care, which we humbly offer in our church community.”

“We are always happy to have conversations with people who disagree with us, and will continue to offer love, support, and prayer to those people, and anyone struggling with any sin, or people who want to understand who Jesus is.”

ENDS

For more information contact SPOKESPERSON on PHONE NUMBER


What do you reckon? Is it missing anything vital? What would you cut, or add?

Gay Marriage Flowchart

While I’ve argued elsewhere that perhaps in a democracy which we recognise is secular, if we think the government should be allowing individuals relative freedom to define their own identity, we could possibly curtail the debate entirely by just selecting the “no” option here, I have real problems with the way this flow chart characterises legitimate arguments that Christians bring to the debate and turns the focus “in house.”

Notice one of the questions is “shall modern-day churches live by all of Paul’s values”… and then the conclusion to answering yes to that question is that such a response is a “sexist, chauvinistic, judgmental, and xenophobic lifestyle” and then there’s some throw away line about culture moving on.

It’s fair to say that while I don’t like Christians being nasty to homosexuals, I also have problems with Christianity being misrepresented like this.

I just want to make it clear – I don’t think the “so you still think homosexuality is sinful?” To which I answer “yes,” necessarily leads to the conclusion “therefore gays shouldn’t be allowed to marry.” So I don’t think I’m the target market for this flowchart.

I also want to acknowledge, from the outset, that the church has been unhelpful on this topic in a couple of ways:
1. Homosexual attraction is not, in any meaningful sense, a “choice” in the vast majority of cases (I would suggest it’s the product of both one’s environment (nurture),and biology (nature), (I think predominantly nurture, but I don’t necessarily think there’s anything preventing a “gay gene” existing – and a person does not choose their environment when that shaping is happening).
2. The church has consistently been bad on this issue, particularly in the last thirty years, when treating it as some “special sin” – the only thing special about homosexuality is that there’s a proactive move to not define it as a sin at all. But we Christians have been hateful, bigoted, oppressive, and intolerant. And I’m sorry about that.

However, that a behaviour is natural is no argument for its inherent value. This is called the naturalistic or is/ought fallacy, and it also doesn’t work with Christianity and the doctrine of man’s natural inclination to sin.

If you’re a non-Christian reading this – please keep this in mind. I’m not discussing this to support the anti-gay marriage campaign, I’m not saying this because I think homosexuals who aren’t Christians need to be stoned, legislated against, persecuted, or even forced to give up their loving relationships – I’d much rather you, and they, meet Jesus, and reconsider what “identity” actually is, and whether sexuality should be the foundation of human identity in the first place. What I am interested in doing is correcting the misconceptions about Christianity this chart perpetuates, because I think it gets in the way of people meeting Jesus. And it does a disservice to the important discussion of sexuality, homosexuality, and marriage, that is still happening in Australia.

So lets take a look at the arguments here…

We’ll work from left to right…

Jesus and marriage

While a direct statement like “homosexuality is wrong” would have been really convenient for this debate, some 1,980 years after the fact, there were plenty of other things Jesus didn’t directly speak against. This is an incredibly odd category to bring to Christian ethics. Jesus wasn’t really on about moral proclamation in the way this box assumes. He spoke about morals, but his major moral sermons, like the Sermon on the Mount, don’t leave much scope for assuming Jesus was interested in doing away with the moral law of Israel, if anything he intensifies them (or explains how the way they were operating was a long way from the picture of holiness the law was designed to create). I can’t, off the top of my head, or with a couple of quick word searches, find any passages where Jesus forbids building idols – the second commandment – but there aren’t a lot of people out there arguing that this is a reason for idol worship. And this was a major issue for the early church (see, for example, Acts 15, and Paul’s instructions to flee from idols (1 Cor 5:11, 6:9–10, 10:7, 10:14, Gal 5:19–21, Eph 5:5, Col 3:5)).

What Jesus did do was, whenever the issue of sexuality came up in his teaching, affirm an Old Testament position on marriage, based on creation, in Matthew 19:

Some Pharisees came to him to test him. They asked, “Is it lawful for a man to divorce his wife for any and every reason?”

“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

So, in the Sermon on the Mount (Matt 5), on adultery, it doesn’t occur to him to use gender neutral terminology, as if anything goes…

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.

This isn’t a great argument – it’s sort of a modified argument from silence. But then this “box” is an argument from silence, and I’d say the onus is on the author of the flow chart to demonstrate why their argument is most logical in the face of the facts that Jesus was a Jew, who consistently upheld the Old Testament.

There is a sense where much of the subsequent argument in this post (this box, and subsequent boxes) relies on understanding that Jesus fulfilled the law in a way (I’d say by keeping it perfectly) that meant its incredibly difficult standard of morality is not what saves God’s people, and thus certain aspects (like the food laws) don’t continue… This doesn’t actually mean the law is of no value for determining what is right and wrong behaviour. There aren’t many Christians who would argue that the Old Testament isn’t in some way useful for Christian ethics. In fact, Paul seems to suggest the law continues to play a role in making us aware of sin in Romans 7.

But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.

What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, “You shall not covet.”

This is a good post that deals with this question in a bit more detail. On to the next box…

The Old Testament

This is an interesting argument. I have some sympathy with the point it tries to make – it is hard to figure out why we’re ok with pork, but not ok with homosexuality. Most of this, for me, hangs on how Jesus fulfils the law, and a lot of the answer to that is pretty clear in the pages of the New Testament, it’s not exactly silent on the relationship between the Old Testament and Christian living, given that this was the big issue Jewish and gentile Christians were grappling with in the early church.

The Old Testament is pretty clear (Leviticus 18:22, 20:13). If this was all the Bible said anywhere then you could try to make a pretty weak case (if you buy into the tripartite moral/civic/ceremonial division of the Old Testament law) that somehow this isn’t a moral issue but a purity law that was symbolically meant to distinguish Israel from the nations. Personally I don’t think there’s a good reason to operate with that sort of distinction, it seems a bit arbitrary. It’s important to point out that Christians are not often Jews, we’re typically gentiles, so the law in the Old Testament doesn’t really have a function for us beyond pointing us to Jesus and explaining something about God. I think the best answer to why these particular passages are still valid for Christians is that when the early church sits down to figure out what expectations of the Old Testament carry through for the church (a mix of Jews and Gentiles), they come to this conclusion (in Acts 15)…

19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood.
It’s pretty clear that those passages in Leviticus think homosexuality is sexually immoral, and pretty clear that the NT writers treat it the same way… but that’s the next box.

The New Testament

First of all, this whole “the Bible might have said homosexuality but it meant something different” argument is kind of bizarre. A guy named Richard Hays wrote a book called The Moral Vision of the New Testament which considers this argument (ie the one in the box) by looking at the words that Paul, a Jew, might have been familiar with, to figure out what he meant. He says (page 382) that the Greek words describing homosexual acts in 1 Corinthians 6 are “almost certainly” derived from Leviticus, and that the words were common in Rabbinic texts describing homosexual activity.

The first part of this box is at best a hotly debated minority position produced by people with an agenda to undermine the most basic understanding of the text. I’d say it’s much clearer that the New Testament views homosexuality as negatively as the Old. Especially Paul. But Peter thought Paul’s writing carried the authority of Scripture (2 Peter 3:16). So dismiss one, and you’ve essentially got to dismiss them all – especially given the Jerusalem Council’s decision in Acts 15.

The second part of this box, which essentially acknowledges our conclusion here, which dismisses Paul because he said women should be silent is confusing two issues, and is what some might call a genetic fallacy that suggests this position is bad because it comes from Paul (essentially this is a poisoning the well fallacy too), an ad hominem fallacy that suggests Paul is “sexist, chauvinist, and judgmental” so shouldn’t be listened to, an appeal to emotion fallacy that says because something else Paul does is considered bad and makes people angry – everything he does must be bad, a false cause fallacy, a strawman fallacy that links the two issues as though they are one simply because they are both culturally out of fashion.

It should be clear that my answer to “shall modern day churches live by all of Paul’s values” is a resounding yes. By making the statement “values” not “commands” this would even give wiggle room if you could argue for some principle underpinning some of his commands that is the binding part (like what is the deal with head coverings in church?). Paul’s values were thoroughly loving, thoroughly interested in winning people to Christ despite their natural rejection of him, and thoroughly concerned for others. Sometimes that means telling other people that their natural desires are wrong.

In conclusion – the argument is inherently bad – but it does at least attempt to make a point (ie Paul is out of date and we shouldn’t listen to him). Assuming, for a moment, that there is merit to the argument regarding the language used in 1 Cor 6, and assuming that Paul’s views on women are archaic (for the sake of argument, I don’t think they’ve really grappled with what’s going on in Corinth that Paul is addressing here), this still doesn’t actually deal with the substance of Paul’s argument, particularly in Romans. His argument in Corinthians is that Christians shouldn’t be like the people around them, and should be changed from the types of people they used to be. This is primarily a pastoral approach to the question. His argument in Romans 1 is that homosexuality is a result of what happens to human nature when we reject God. When we overturn the created order – Paul’s problem with homosexuality (explicitly) is the same as the Jesus’ implicit problem outlined above – God made man and woman to be sexually compatible. Which is interesting, because it’s the next box…

Adam and Eve v Adam and Steve

The argument from nature/creation is an interesting one – it risks running the same is/ought fallacy as the argument that homosexual attraction is essentially “natural” in that it isn’t a choice. This comes down to a theological account, or perhaps a philosophical account, of what being human is, and what nature is.

If you believe there’s a creator (God), who made a good world (which the Bible says he did), which was then broken by sin so that what is “natural” now is not what was intended then (which many Christians believe is the case), then arguments from what “was” before the fall, are more theologically compelling for Christians than arguments from what “is” now. It’s a was/ought thing. So because God created man and woman for relationship, before the fall, we can say this is the ideal. It helps that both Jesus and Paul, two pretty influential figures in Christianity, reaffirm this truth and its relationship to sexuality.

Overpopulation seems a strange place to go next. The argument that people should be gay because we don’t need more children (implicit in that box) is kind of a weird approach to the development of homosexual attractions that bears no resemblance to how psychologists think that actually happens. People aren’t condemning (necessarily) homosexuality because it can’t fulfil the mandate to be fruitful and multiply, the condemnation rests a step earlier, homosexuality is against the created order because God created man and woman – marriage isn’t about children, though raising children should happen in marriage. If you tow that line you end up ruling out marriage for elderly or infertile couples – and that’s dumb.

The argument from creation is one of the most legitimate arguments from a Christian perspective – not only because it’s there from the beginning, but because it’s where other people go (I suspect you could make the case that Leviticus bases its prohibition on the same thing). This box also seems to be contradicted by the flowchart author’s willingness to see Jesus as an authority in box 1. If Jesus is an authority, then this argument has merit when it comes to marriage.

The Bible’s Definition of Marriage

This one is interesting. While the Bible contains descriptions of polygamous marriage, and laws regarding the other types of relationships listed, descriptions aren’t prescriptions. You can’t argue from laws regarding what Israel was to do in the process of conquering its neighbours, that the ideal behaviour is to marry a female prisoner-of-war. Laws exist, in any culture, to tell you what happens when things aren’t ideal. Law isn’t ethics.

You can’t even argue from characters like Jacob, David, and Solomon, that polygamy was the “Biblical definition” of marriage, in fact at least in Solomon’s case it was a big problem. Just because something happens in the narrative bits of the Bible doesn’t mean it is being affirmed. A plain reading of the whole storyline of Israel makes that pretty clear.

It’s also fair to say that if you follow the whole storyline of the Bible, as something that unfolds chronologically, the Bible does define marriage as between one man and one woman (see what Jesus said).

The biggest problem with this flowchart is that it has a broken model of interpreting the Bible. There aren’t many people who don’t think that the arrival of Jesus in the New Testament was a significant moment that changed the way the Old Testament should be read.

The Old Testament exists to provide a backstory for Jesus.

You can’t just rip bits out of the OT and say “the Bible says” without qualifying that statement by considering how that part applies to Jesus and applies to us, just as you can’t say the movie Titanic says “the Titanic sailed safely on its maiden journey,” because you caught the middle but not the end, and stick with that as your account of the maiden journey. That’s dumb.

I wrote a pretty big ethics essay, essentially on why these boxes are wrong, you can read that if you want another few thousand words to add to this one.

That is all.