Following the release of the popular God and the Gay Christian by Matthew Vines, and the innumerable responses by conservative pundits and theologians — including the cleverly titled e-book “God and the Gay Christian?” (Note the question mark. It’s very important.) — the church is discussing the morality of same-sex behavior as it never has before.
That’s really not saying that much, since the idea of homosexuality being anything other than a sin hadn’t been discussed within mainstream Christianity at all before this decade or so.
But still. The dialogue is cool to see. It’s much-needed, and has been for a very long time. I want to call the conversation “long overdue,” but that would be an absurd understatement, like saying a baby in the 403rd trimester is “a little late.”
Jerry Argetsinger never felt a twinge of tension between being gay and being Mormon.
Nobody talked about homosexuality in his Oregon congregation of the Church of Jesus Christ of Latter-day Saints when he was growing up in the 1960s. Nobody asked him about his attractions. Nobody made cruel or even not-so-subtle comments about him. Nobody made him feel guilty.
It came as a bit of a shock, then, when Argetsinger was beginning his sophomore year at LDS church-owned Brigham Young University in 1965 and heard university President Ernest L. Wilkinson say that the school didn’t want any gays on campus.
THE CHURCH IS locked in a polarized debate around same-sex relationships that is creating painful divisions, subverting the church's missional intent, and damaging the credibility of its witness. We've all heard the sound-bite arguments. For some, condoning or blessing same-sex relationships betrays the clear teaching of the Bible, and represents a capitulation to the self-gratifying, permissive sexual ethic of a secularized culture. For others, affirming same-sex relationships flows from the command to love our neighbor, embodies the love of Jesus, and honors the spiritual integrity and experience of gay and lesbian brothers and sisters.
The way the debate presently is framed makes productive dialogue difficult. People talk past one another. Biblical texts collide with the testimony of human experience. The stakes of the debate become elevated from a difference around ethical discernment to the preservation of the gospel's integrity—for both sides. Lines get drawn in the ecclesiastical sand. Some decide that to be "pure" they must separate themselves spiritually from others and break the fellowship of Christ's body. Then the debate devolves into public wrangling over judicial proceedings, constitutional interpretations, and property ownership. Meanwhile, the "nones," those who are walking away from any active relig-ious faith, find further confirmation for their growing estrangement.
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