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Welcoming but Not Affirming: An Evangelical Response to Homosexuality

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I welcome Stanley Grenz' book 'Welcoming but not Affirming' for several reasons:

(1) Each generation has, it seems, the defining touchstone debates in Christianity, that seem to reach to the core of religious practice and community (interesting that subsequent generations rarely sustain the emotional importance attached to those issues of previous generations). In the current generation, acceptance or rejection of homosexuality is one of these (I would say abortion and the status of women are the other two). Grenz, a noted theologian, tackles this issue directly.

(2) Because of the emotional level that such touchstone debates reach to, there is often a tendency to sacrifice scholarship and reasonable dialogue to diatribe and immovable pronouncements, on both sides. Grenz presents a fairly balanced view with his own bias present in the title of the work.

(3) This is a book that will make both sides of the debate variously comfortable and uncomfortable. That in itself is a positive, because it will spur people on to thinking and reflection. A mature faith requires examination, in my opinion.

These things having been said, I have a few criticisms of the book. In the first half, Grenz presents what his view is of the welcoming and affirming side, i.e, those who argue for full acceptance of same-sex unions and open ordination of gays and lesbians. Grenz tends to concentrate only on the same-sex union aspect of this, and Grenz does a pretty good job at this, although there is every so often the tendency I think to make the arguments into a straw figure he can later torch. I would have preferred a little more development of the opposing side, so the arguments weren't so easily refuted.

In his refutation and presentation of his openly-stated bias (that of welcoming, but not affirming, i.e., welcoming the homosexual as a human being, but still viewing that homosexuality as a sin that should not be affirmed), Grenz also lacks a little in the argumentation. Grenz does use scripture well, and avoids many of the pitfalls that both sides often seem to fall into. However, I would have to wonder just how welcome a homosexual would be in this church. While not denying that gays or lesbians can be Christian and receive the Holy Spirit (Grenz is an evangelical himself), he still falls into the trap of not being able to explain why certain scriptural prohibitions are important while others are not.

However, far be it for me to criticise anyone for not being able to settle this debate! I am far from being able to do it myself.

At last we have a sane, moderate, compelling voice taking the "traditional" (but not reactionary) viewpoint, that homosexuality can be compassionately discussed and homosexual persons compassionately ministered to, without wholesale affirmation of their orientation and behavior as God's will for their lives. To demonstrate this book's credibility in the conversation now going on within Christian circles, James Nelson, an articulate theologian with a "gay-affirmiing" viewpoint, adds his highest recommendation. There is nothing "homophobic" in Stanley Grenz's approach, and as an eminent ethicist, he is not writing a moralistic diatribe. His is a reasoned and refreshing antidote to the more strident "right-wing" denunciations of homosexual sin, yet he maintains the clear and unequivocal position, based upon the overwhelming consensus of scripture and tradition, that the Christian faith does not and cannot affirm gay and lesbian behavior, nor same-sex unions, as "normative" or "alternative" lifestyles within the church. That the church should support the "civil" rights of homosexual persons, there can be no doubt, but the church cannot extend a "blessing" in the same manner as it does to marriage. Gay friendships, even when most exemplary of fidelity and longevity, are not, nor should they be construed as analogous with, the marriage of a man and a woman. The only missing dimension to the book, from this reviewer's point of view, is a discussion of the inextricability of sexuality and spirituality, and how this reality must fuel future conversations about Christian sexuality. We are all "fragile" in our sexuality, such that condemnations and judgements have no place, least of all within a Christian community, where healing and reconciliation ought to be emblemmatic. Such healing will often carry us to depths of intra- psychic transformation we dare not have thought possible. Alice Miller's "The Drama of the Gifted Child", a brilliant and recently revised treatment of this corollary topic, makes an excellent companion volume to Grenz's.

This is a very good book that seeks on the problem of homosexuality in the church in a very loving way,

Just mentioning the word "Homosexuality" or its derivative words, and many Christians will feel uncomfortable, uneasy, and reluctant to talk about. There is no doubt that in the Church, the sin of homosexuality seems to be elevated above all sins and possibly to be at the same level as the blasphemy of the Holy Spirit. But homosexuality is a pardonable sin and the Church must look at it in such a way in order to reach out in love to those who commit said sin. The Apostle John stated in 1st John 5:17 that "All wrongdoing is sin, and there is sin that does not lead to death." Ronnie Fortenberry (SAGU student) said it best when he stated that "When dealing with this explosive subject we need to first and foremost remember that Jesus loves the homosexual. We need to remember that Jesus died for the homosexual just like he died for me. In thinking about the church's response to the homosexual we need to keep in mind that homosexuality is just one of the many sins that scripture lists, it is no "better" or "worse" than any other sin. A homosexual will go to hell not because they are homosexual but because they died a sinner without the Savior Jesus...So God wants the church to love the homosexual and to remember that we are called to minister to all persons, including gays and lesbians in the midst of their brokenness. That love includes supporting them before salvation and also offering them support after salvation when they are fighting to stay celibate."

Along the above truthful statement, the Church must understand that all members are not perfect and that at one point in their past lives they "used to live in sin, just like the rest of the world, obeying the devil - the commander of the powers in the unseen world." The Church must also remember that the devil "is the spirit at work in the hearts of those who refuse to obey God" ; in this case, people who are homosexual. Lawrence Morgan (another SAGU student) rightly stated that "Somehow people lose the focus that the church is a place for sinners, even the ones that are saved, and that no one is perfect." He further stated that "If there are not any sinners in the church, then it may as well be a tea party." The Church is a hospital for the sick soul and as such, it includes gays and lesbians; and a training facility for those who are spiritually well.

Addressing the issue of homosexuality, especially within the halls of the church, is no easy task; it should be dealt with love but without compromising the revealed truth about this practice the Church understands to be God's view; homosexuality is an abomination. Secondly, the Church must also view or review the historical stance of Christians of the past; in other words, to look at the history of Christian Theology concerning this issue. Thirdly, the Church must also look at the present culture that it exists within and share the message of hope in a way contemporary to its hearers.

A proper Christian theological method involves a trialogue consisting of the interplay among the biblical message, the heritage of reflection found within the historical life of the church, and the contemporary culture in which God has called [the church] to live and minister.

Homosexuality in Contemporary Perspective
"Homosexuality is no new phenomenon. On the contrary, sexual practices involving persons of the same sex have been present among a wide range of human societies." What has changed, concerning homosexuality, is the way is looked at. In the past, even some non-Christians viewed homosexuality as abnormal. Today, that is a different story. With the advent of modern medicine, a little bit of liberalism, and some indifference from some churches which claim to be Christian, homosexuality has shifted from an abomination, through being repulsive, to be viewed and accepted as a sexual orientation; as a normal condition.

While many professional people believe homosexuality is both a learned behavior and that is possibly caused by the lack of parental nurturing, some people have looked to the medicine field in order to find a biological cause for homosexuality. The jury is still out there concerning the gay/lesbian gene. After repeated neuroscientist and psychological studies "no biological factor has emerged as the sole cause in determining sexual preference." Just as the missing link evolutionists are searching for, so they are homosexuals and homosexual sympathizers looking for a biological cause to justify homosexuality as something no person can help to overcome or change.

The Bible and Homosexuality: the Exegetical Debate
It should not be a surprise for Bible believing persons to see other "Christians" re-interpreting old truths and for non-Christians to attack what the Bible teaches about same sex relations because homosexual conduct is not a major theme in the Bible. Though the Bible addresses the issue directly or indirectly; explicitly or implicitly, the fact that any sinful conduct in particular is not a major theme in the Bible does not disqualify the sinful act from being contrary to the revealed will of a Holy God. From any which way possible, the consensus of the Bible concerning homosexuality is very clear even when is read by some non-Christians. Though Mr. Grenz mentions the 7 most, if not only, references concerning homosexual behavior, these references are enough to convince, whether a person adheres to Christianity or not, that they in fact speak against homosexuality and that homosexuality is depicted or viewed as something abnormal and detestable. I truly believe that debate has moved from exegetical in nature to eisegetical in nature. Even some traditionalists have succumbed to the possibility that after thousands of years believing homosexuality is wrong, that the Church has somehow misinterpreted God's intentions for humans in the area of sex. The Church today must draw the line and stand as "the pillar and foundation of the truth" that it is. Any one, Christian or non-Christian, can use the Bible to prove what they want. Even the most honest Christians have done this at one time or another, consciously or unconsciously. So it is no surprise that homosexuals and their sympathizers use the personal bonds between Ruth and Naomi, and David and Jonathan. They even justify their conduct by rightfully pointing out the Jesus, the Teacher of teachers, never spoke against it. But what they fail to recognize is that Jesus did speak about it when He addressed the issue of marriage and celibacy. I believe that it is properly to say that if they seek, they will find.

Homosexuality and Church Teaching
According to Grenz, "From the early centuries (commonly known as `the patristic era') to the twentieth century, Christian moralists have censured homosexual behavior." What has happened that today the Church seems to be losing ground on its stance against homosexuality? I believe there are two explanations for this: First, the Church has been deceived. 2nd Corinthians 11:3 & 4 (NLT) states (emphasis mine), "But I fear that somehow your pure and undivided devotion to Christ will be corrupted, just as Eve was deceived by the cunning ways of the serpent. You happily put up with whatever anyone tells you, even if they preach a different Jesus than the one we preach, or a different kind of Spirit than the one you received, or a different kind of gospel than the one you believed." Second, because standing for the truth brings division and, as a consequence, a reduction in numbers which translate to money, the Church has turned its back to truth for the sake of mammon in order to win the world for Christ. This second explanation goes hand in hand with the first; the Church has being deceived.

Homosexuality and Biblical Authority
In order to know and understand homosexuality, in this case, from the biblical view, a serious Bible student must ask himself/herself two questions: 1) What does the Bible say about homosexuality? 2) What does the Bible mean when it says what it says about homosexuality? These two questions, I believe, are foundational to the proper understanding of Scripture concerning any topic.

The sad thing about homosexuality and biblical authority is that the Bible has lost its authority, and possibly it relevancy, because some loud voices have silenced the Bible as a whole by using biblical texts that go contrary to the consensus of the Bible about homosexuality. Just as the body abnormally attacks its immune system and destroys itself in the process, so have the themes of "covenant", "love", "justice", and "liberation" - which the Bible clearly addresses - have been used to undermine the Bible to the point where the Bible is no longer authoritative or viewed as reliable. In the middle of this confusion between accepting and rejecting homosexual conduct, many Christians have being "carried about with various and strange doctrines" just as Hebrews 13:9a states.

Closing Thoughts
I believe that God, through the Bible and His spokesmen, has made His will and perfect plan known to mankind, especially in the sexual realm. What men and women do with the truth revealed is a matter of choice at the hearers' end and a matter of sound doctrine taught and defended at the speakers' end, in this case, the Church of Jesus Christ. In the mean time, the church should reach out to the homosexual community and to any sinful community to the extent the church does not condone their sinful behavior by choosing to ignore God's position, as revealed by the Holy Spirit through Scripture and conscience, to any sin, homosexual or not, or by using the "God is love" half truth ("God is a consuming fire and a judge" being the other half truth) without homosexuals being told that they must change their sinful and destructive habits. While the Church must not condone homosexuals' sinful behavior, it should be willing to receive them with compassion, especially when the Holy Spirit has convicted them of their deceptive ways. Homosexuals must know that the Church is there to help and serve them, and that it will also be there to see them grow in the grace and knowledge of the Lord Jesus Christ as well as in "holiness without which no one will see the Lord" (Hebrews 12:14 - NKJV).