Author Archives: Sarah and Lindsey

What does it mean to be “affirmed”?

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Pro-gay and anti-gay, Side A and Side B, liberal and orthodox. We’ve heard these terms thrown around regularly in discussions about LGBT issues within both Christian and secular contexts. Some people refer to these dichotomies as though the terminology is interchangeable, which causes great confusion (i.e. many people who would identify with the term “orthodox” would not consider themselves “anti-gay”). Within the past couple of years, we’ve noticed that another set of dichotomous terms has emerged within the conversation: affirming and non-affirming. This language seems to be taking off both within the LGBT Christian blogosphere and in published works on this topic, and as far as we can tell it is used almost exclusively by people who believe in a progressive sexual ethic. When we have asked our friends who prefer the terms “affirming” and “non-affirming” as opposed to others for describing one’s viewpoint on sexual ethics, the most common response we’ve received is, “Those descriptions are less stigmatizing than others and are more conducive to dialogue about LGBT Christian issues.”

To be honest, we have trouble seeing that perspective. It seems to us that interchanging “anti-gay,” “Side B,” and “orthodox” as though they’re attempting to communicate the exact same concept is problematic enough, and replacing these terms with the word “non-affirming” only exacerbates the problem. The same issue exists when replacing “pro-gay,” “Side A,” and “liberal” with “affirming.” As we see it, no one is actually asking the question, “What does it mean to be affirmed?” Rather, the assumption is that in order to be “affirming,” a person must hold theological beliefs that sexually active same-sex relationships are morally equivalent to sexually active opposite sex relationships, and that same-sex marriages should be performed within all Christian traditions.

Last week on Facebook, one of our straight friends observed that, “No matter how much you love and care about an LGBT, ‘Side A’ person, if you don’t support modern sexual ethics, you might as well be in league with the Westboro Baptist Church.” It’s a bit of hyperbole, but something in that statement resonated with us because of the challenges we’ve faced in advocating for our own needs for affirmation. We’ve observed that the process of defining the terms “affirming” and “non-affirming” privileges the perspectives of LGBT people with progressive sexual ethics and ignores the experiences of those who hold to a traditional sexual ethic. While we’re interested in hearing all stories that other LGBT Christians are willing to share with us, including those from people whose beliefs are different from ours, we feel it’s time to share a different take on what it means to be affirmed. Today, we’re going to tell you more about what makes the two of us, and many other LGBT celibates, feel affirmed within our faith communities.

We feel affirmed when other Christians ask questions and avoid making assumptions about what words mean, what we believe, and what our doing life together means to us. It’s comforting when we know that the other folks in our parish are able to talk to us openly and honestly just like they are with everyone else. We appreciate it when our fellow parishioners are willing to ask us, “Why do you prefer to use the language of LGBT?” instead of insisting, “If you’re not having sex, you’re not really LGBT. You should say instead that you ‘struggle with same-sex attraction (SSA).'” When folks ask us about our sexual ethic instead of presuming that it must be progressive because we’re LGBT, we feel welcomed in church exactly as we are. And we feel especially affirmed when members of our parish show interest in talking with us about how we see our way of life as opposed to glancing at us with suspicion every Sunday. We appreciate people who have gone the extra mile to invite us into their homes for dinner in order to have these conversations because it shows they really care about getting to know us.

We feel affirmed when other Christians are willing to engage in thoughtful conversation with us about areas of disagreement. Whether we’re interacting with someone whose sexual ethic is more liberal than ours or someone who disagrees with our approach to living celibacy together instead of apart, it’s important to us that we can participate in civil and edifying discussions about LGBT Christian issues. If a person only wants to preach at us without listening to our perspective, or alternatively is too afraid to express disagreement with us on any issue, we feel unwelcome. For us, an important part of affirmation is knowing that other Christians would consider involving us in tough conversations just as readily as they would ask us to participate in discussion of less contentious matters.

We feel affirmed when other Christians are friendly and hospitable to us and also allow us the opportunity to extend them friendship and hospitality. Being the Church is about being community–one that is not only united in belief, but is also united in commitment to loving each person. When members of our parish are able to connect with us somewhere within the 99% of life that has nothing to do with sexual ethics, we feel like we are truly part of one big family. We appreciate it when others can see us as Lindsey and Sarah with all our virtues, vices, interests, and personality traits instead of viewing us as “the LGBT couple” or “the celibate LGBT couple.” We love getting to know everyone in our parish, and being able to practice hospitality toward our fellow parishioners is an important part of what makes us feel affirmed.

We feel affirmed when our priest and other Christians welcome us to full participation within the life of the parish. We are very blessed to have a priest who invites us to use our gifts for the good of the whole community. We’re grateful that in our parish, we are able to participate in all ways that are available to unordained members of our Christian tradition. Shortly after we joined our current parish, we were invited to fill a slot in the rotation for families serving coffee hour. Sarah assists with teaching Sunday school. On the Feast of Pentecost this year when our worship service included readings of Acts 2:2-4 in multiple languages, Lindsey contributed by reading in Spanish and Sarah participated by signing the passage in American Sign Language. We feel not only welcome but also encouraged to participate in service projects, educational activities, and all other aspects of parish life just like everyone else.

We feel affirmed when other Christians acknowledge our humanity and dignity. When we know that the people at our church view us as people and not a project, we can relax and be ourselves. So many Christians claim license to tell LGBT people what we should or shouldn’t be doing. People who respect that we are human beings with dignity, created in God’s image and likeness are usually not interested in speculating on or policing decisions we make in our personal lives. We feel welcomed at church when other members of our faith community do not take it upon themselves to give us ethics lessons every Sunday and are instead willing to let our spiritual fathers counsel us as needed.

As we were listing and explaining each of the above points, we couldn’t help but notice that what makes us feel affirmed in church is the same basic set of items that would likely come across as “affirming” or at least “welcoming” for LGBT and heterosexual, cisgender people alike. Do not most Christians seek faith communities where members are willing to ask questions, listen, engage in conversation, be friendly and hospitable, welcome others to full participation, and recognize the divine image in each person?

For one of our Saturday Symposium questions, we asked our readers what they think it means to be affirmed. Some (both on the post itself and on Twitter) responded that true affirmation necessitates blessing marriages for same-sex couples. But others broadened the focus to helping people feel welcome and loved in general. One commenter, Jonas Weaver, stated that in his opinion support of same-sex relationships is part of the issue, but, “Affirmation is treating them with full weight and dignity and allowing them the freedom of conscience. Oddly, true affirmation sounds a heck of a lot like friendship.” Another commenter, LJ, mentioned, “It would be helpful to have a term to describe people who don’t believe that same sex ‘consummated’ relationships are ok, but basically aren’t jerks to LGBT folks.” It gladdens us to know that there are people with a liberal sexual ethic who do not reduce the issue of affirmation to a statement of, “I’m okay with it if you and your same-sex partner have sex and get married.”

More often than not, we feel caught between a rock and a hard place where the concept of “affirmation” is concerned. Most LGBT people we know would insist that for an individual or church to be considered “affirming,” he/she/it must support the blessing of same-sex marriages and hold that same-sex sexual activity is no different morally from opposite sex sexual activity. However, this approach to defining “affirming” removes freedom of conscience from the picture altogether. If a person or church must reach a particular moral conclusion on this issue in order to be “affirming” in the truest sense, isn’t this basically saying that those people and churches who offer an authentic hand of friendship to everyone while maintaining a traditional sexual ethic are actually hateful and homophobic? Is this manner of thinking about “affirming” and “non-affirming” suggesting that those with a traditional sexual ethic don’t know how to love? Perhaps refuse to love? Do one’s intellectual capacities for sorting this issue deserve respect only if one reaches a liberal conclusion?

Most of the time, we feel disenfranchised because progress within the marriage equality movement seems to throw couples like us, and arguably LGBT celibate singles as well, under the bus. It’s easy to assume that all LGBT people, even the conservative ones, are eagerly awaiting a future in which every Christian tradition will perform same-sex marriages and everyone will be “free to marry.” But what many people, including several friends of ours, consider “affirming” would actually cause us to feel oppressed within our Christian tradition. One concern that continues to grow for us is that as people with a progressive sexual ethic claim the word “affirming” for themselves, conservative straight Christians may become less and less willing to engage with LGBT Christians at all. It would be a profound loss if straight people with a traditional sexual ethic felt they could no longer extend a hand of friendship to any LGBT person for fear that doing so would inadvertently communicate theological agreement. We’re already seeing this happening. The word “affirm” has two dictionary definitions: 1) State as a fact. Assert strongly and publicly; and 2) Offer someone emotional support or encouragement. As we see it, the world would be a much better place if all of us could focus on the second definition.

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

Saturday Symposium: Challenging Pastoral Care Situations

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Hello, Readers. It’s Saturday once again, and this has been a very busy week on the blog. Thank you all for the thoughtful comments and emails. We’ll get back to all of you as soon as we can.

This week, we have an important announcement to share: beginning on Monday, we will be scaling back to three regular posts per week plus our Saturday Symposium question, so four posts in total each week. We will release our posts on Mondays, Wednesdays, and Fridays before 12pm EST, and of course Saturday Symposium will be released on Saturday mornings. Occasionally, we might feature a Tuesday or Thursday post. When we began blogging in January, writing six days a week served many beneficial purposes for us, including giving us something thought-provoking to do during our rare bits of spare time after Lindsey’s job loss in December. As we’ve been working multiple tutoring and babysitting gigs in addition to Sarah’s regular job, writing daily has given us the opportunity to cope with multiple stressors positively. Now that we’re looking toward a new job for Lindsey in August and both of us are beginning our summer workloads, this seems to be the most appropriate time for scaling back just a bit. Additionally, we’ve heard from readers that they would appreciate some extra time to read and comment on our existing posts. We’re grateful to all of you who have engaged us in edifying conversation each day and have supported us during the past few difficult months. We look forward to many more positive interactions in the future.

Now it’s time for today’s Saturday Symposium question:

How this works: It’s very simple. We ask a multi-part question related to a topic we’ve blogged about during the past week or are considering blogging about in the near future, and you, our readers, share your responses in the comments section. Feel free to be open, reflective, and vulnerable…and to challenge us. But as always, be mindful of the comment policy that ends each of our posts. Usually, we respond fairly quickly to each comment, but in order to give you time to think, come back, add more later if you want, and discuss with other readers, we will wait until after Monday to respond to comments on Saturday Symposium questions.

This week’s Saturday Symposium question: This week’s question comes from a comment we received on our About page. On Thursday, our reader Anya shared the following story with us:

My moms didn’t know anything about Christianity until I was 10. They adopted me when I was 2 because my birth mom was a drug addict. Anyhow, my moms went to church for the first time when I was 10 and we all got saved on the same day. The pastor told us the only way to make God happy and the only way he would baptize us all was if my moms split up. They wanted to obey God so they did what the pastor said. My life changed in hard ways and I thought being a Christian was supposed to bring me happiness. I didn’t find God again until I grew up and found him on my own. I still talk to both my moms and I love them but now they are part of ex-gay ministries and they are unhappy. They haven’t seen each other in years but they pray for each other.

We’re interested in hearing your responses to this story. If this situation were occurring within your faith community, how would you react? What sort of pastoral care do you think your own pastor/priest might offer to a family like Anya’s? If you are a pastor or priest and you witnessed a fellow member of the clergy in your tradition giving this sort of advice to a family like Anya’s, how would you feel about this? How might you discuss a situation like this one with your fellow clergy members and your parish?

We look forward to reading your responses. If you’re concerned about having your comment publicly associated with your name, please consider using the Contact Us page to submit your comment. We can post it under a pseudonym (i.e. John says, “your comment”) or summarize your comment in our own words (i.e. One person observed…). Participating in this kind of public dialogue can be risky, and we want to do what we can to protect you even if that means we preserve your anonymity. Have a wonderful weekend!

Blessings,

Sarah and Lindsey

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

“Can I validate my LGBT friend’s pain if I believe in a traditional sexual ethic?”

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Often, we receive questions from people who hold a traditional sexual ethic and are wondering whether it’s possible for them to validate the harm LGBT people have experienced within the Church and maintain their current beliefs. Many of these queries come from people who have taken the time to educate themselves about LGBT Christian issues, where they consider what other messages they might be sending if they show any signs of solidarity with an LGBT person’s experience of pain. Recently we received the following question from one of our readers:

“When I go to work almost every day a nice young man comes in. We talk some because I think he doesn’t have any family and he likes hanging out there at the restaurant where I’m a server. He told me he is gay and his church has treated him badly. He gets sad about it and it looks like he’s about to cry sometimes. I want to give him a hug and tell him I love him and God loves him, but I’m worried if I do that he will think I am ok with his sex life or him getting married, and I really think those things are against the Bible. But it’s against the Bible too if I don’t show him love and I don’t know what to do. He said I was the only Christian he ever trusted and I think it’s awful how some Christians were yelling at him when he was a boy. I don’t know what to do. Do you have advice?”

We think this question raises an extremely important issue for all Christians to consider. Because postures towards the LGBT community are often politicized, many straight people who are kind to LGBT people get labeled as “liberal” while many LGBT people associate the words “conservative” and “traditional” with “mean and nasty.” This particular reader does not have a modern, liberal sexual ethic but wants to treat all LGBT people with respect, kindness, and dignity. In short, this reader wants to love all people as Christ loves them.

We’ve heard much advice offered to others in our reader’s shoes. Most of the time, the advice goes something like this: educate yourself about LGBT people. Go to a meeting of a local gay organization. Search the Scriptures for yourself to discern what they might actually be saying about God’s heart for LGBT people. Read books that offer arguments in favor of gay marriage within Christianity. Consider that perhaps this encounter with your gay friend is an invitation to change your views on homosexuality.

There is merit in the customarily given advice, as numerous LGBT stereotypes run rampant in Christian traditions. Many people like our reader have followed all of the suggestions and and returned to their original position: they believe that same-sex sexual intimacy is outside of the boundaries God has set for Christians. From the perspective of these folks, the question becomes, “Now what? I’ve searched the Scriptures and explored my Christian tradition more fully, but I am convinced more now than ever of my traditional sexual ethic. Am I being duplicitous when I give my gay friend a hug and tell him ‘God loves you’?”

Our post today is directed to straight people who hold a traditional sexual ethic and are also committed to seeking God’s heart for LGBT people. We understand that you probably feel lost amidst all the politicization, and we commend you for reaching out to initiate this conversation.

We’d like to begin by reminding everyone that even if someone identifies with a term like lesbian, gay, bisexual, or transgender, it’s impossible to tell immediately if that person is having sex, is in a relationship, or is interested in marrying a person of the same sex. You don’t know anything about someone’s sexual ethic until he or she decides to tell you. LGBT people are just as diverse as straight, cisgender people. There’s considerable variation in how LGBT people even look at the questions, a diversity that only increases when LGBT people start to live out their answers. When offering empathy to your straight friends, do you consider agreement on sexual ethics a prerequisite? Most likely, you don’t. And most likely, not all your straight friends hold to the same sexual ethic as you.

Our next bit of encouragement is to think about what it means to you to hold a traditional sexual ethic. Is your traditional sexual ethic about living out what you believe fully, or is it more about establishing yourself as being “right” so you can look down on others who are not living according to that sexual ethic? We acknowledge that many Christian traditions use a traditional sexual ethic as a yardstick by which to judge the world at large. We’ve heard far too many churches teach that the only “loving” approach to an LGBT person is to sit down with him or her and “share” some verses. Might it be possible to read Romans 1 differently while still maintaining a traditional sexual ethic? Take heart, and know that it’s good and proper to hurt with the hurting. Never forget the words of Jesus who answered the question of “Which is the great commandment?” with “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” Offering empathy, support, and encouragement is indeed one manner of loving your neighbor as yourself.

As a final bit of advice, we suggest that you ask yourself “How would I want a Christian friend to respond if I shared with him or her that I was feeling hurt by the Church?” When the question is posed this way, many of us experience a knee-jerk towards a response of “Please listen. Ask questions. Give me space to share my story.” So many of us carry around all kinds of hurt. It’s next to impossible to predict what has caused the hurt in the first place. Chances are extremely high that an LGBT person has been hurt by something other than a church’s refusal to bless a same-sex marriage or a church’s disapproval of same-sex sexual activity. Many LGBT people have been subjected to Christian speakers spouting outright lies when teaching on homosexuality. Even when LGBT people have been hurt by their churches’ refusals to bless a same-sex marriages, there’s often much more to the story than, “I don’t agree with the traditional teaching and I want my way.” How have you experienced pain within your faith communities, current and past? What does it look like when another Christian hears and validates your own story of being hurt, even if they haven’t had the same experience? Model the response you would like to see others give to you when listening to how an LGBT person has been hurt by the Church. Seriously, we can’t recommend listening highly enough.

There’s no reason that a person with a traditional sexual ethic should feel unable to validate the pain experienced by LGBT people in the Church. Show interest. Ask questions. Be present. And do inquire to see if the person you’re conversing with would like a hug. If the answer is “Yes,” then let Christ use your arms to enfold your new friend in a hug. You don’t need to agree on sexual ethics (or morality in general, or theology broadly) in order to provide this kind of care and support to another person. After all, God gives us opportunities to show this care so that we learn to extend God’s love to everyone we meet.

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

The Obscuring of Orthodoxy (or, When Half-Truths Reign Supreme)

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A reflection by Sarah

One day eleven years ago when I was a university freshman, some Christian friends and I decided to spend a Friday evening listening to a presentation about faith and human sexuality. We pooled our money for gasoline, piled into someone’s mother’s minivan, and began the two-hour drive to the church hosting the event. All my friends had heard fantastic reviews of the speaker. One had heard his presentation before and considered it near perfection, insofar as that’s possible for a human to achieve. She built up his image as nothing short of a living saint, and though I was skeptical of the high praises I found myself intrigued and ready to hear the message with an open mind and heart.

That evening, I sat in a folding chair on the floor of the parish school’s gymnasium, friends at my side, surrounded by two-hundred other young adults and teens. The speaker implored us to listen for the gentle voice of the Holy Spirit as true, theologically orthodox teaching was proclaimed. He was quite charismatic and used simple metaphors. He explained that God’s plan for human sexuality exists because of the great love our Creator has for us, and that using sexuality as God intended brings an exquisite sense of inner freedom and peace. Enamored gazes emerged from nearly all the girls when he posited that women have a special place in God’s plan, and a woman’s womb is like a tabernacle in that it bears new life into the world. His words painted a romantic landscape of what life looks like when one both believes in and practices a traditional sexual ethic, stating that settling for anything else is like voluntarily drinking contaminated water while having access to a fresh natural spring.

Then, the topic turned to homosexuality…and when it did, the speaker’s mannerisms changed entirely. He proclaimed boldly that homosexuals are confused people who accept comfortable lies instead of the truth, are incapable of seeing their true identities in Christ, and should not be admitted to the sacraments under any circumstances short of repentance for their ungodly identities. He rattled off a litany of statistics and claims that homosexual people are more likely to be pedophiles than heterosexual people, everyone experiencing same-sex attraction was molested during childhood, people choose and can change their sexual orientations, and those in same-sex relationships are unfit parents. At that point, I tuned out completely. “If this is what a traditional sexual ethic means,” I told myself, “I want nothing to do with it. This is nothing but hatred and stereotyping.”

Roll the video of my life forward a decade, and things look quite differently than my nineteen-year-old self imagined they would. But I think back on that presentation once every few months when I see conservative religious news headlines like, “Priest Speaks the Truth in Love at School Assembly; Parents Outraged” and “Pastor Persecuted for Upholding Biblical Teaching at Youth Convention.” In each of these articles the story gets pitched as an injustice: an innocent Christian who is doing nothing more than speaking the teachings of his or her faith gets the shaft because of liberal infidels who want to change the Church. Without fail, every internet combox fills with inane rants of, “We’re living in the last days. It’s time to stand up for morals, values, and the TRUTH of Church teaching!” and oppositely, “The homophobic, misogynistic ‘Church’ is a crumbling institution, and I can’t wait to watch it topple.” Then, I research the details of the stories, I read the conversations about them, and I think back to nearly every experience I’ve had with a speaker promoting a traditional sexual ethic. Why? Because in my estimation, the same problem exists among most conservative Christian presentations on human sexuality: questionable claims, flawed statistics, citations of studies employing faulty methodologies, demonizing stereotypes, a wee bit of valuable catechesis thrown in for good measure…and all of it presented under the banner of theological orthodoxy.

Faith and sexuality speakers claiming theological orthodoxy have a tough task ahead of them. They have set out to sell an unpopular product to a market where the majority of consumers are uninterested. There’s nothing easy about explaining the traditional Christian position on human sexuality to a generation of young people who have likely had far more exposure to an “anything goes” sexual ethic. I appreciate the difficulty of this task, and as a celibate LGBT Christian I believe it is important to discuss openly the reasons that some LGBT people choose celibacy, and the Church teachings that might inspire a person to make this decision. Some speakers–perhaps the minority–do this very well. But most of the time, I’m sorely disappointed in the messages I hear at these presentations with young people as their target audiences. Most of the time, at least in my experience, they’re not simply sharing the teachings of their faith. Intentionally or not, many of them offer misleading representations of homosexuality and intertwine the stereotypes with orthodox Christian doctrine such that most attendees will likely have trouble seeing the difference.

At various chastity and sexuality talks I’ve attended since my teen years, I’ve heard it stated as fact that people gay people choose to be gay, no one is born gay, and homosexuality is a psychological disorder. In reality, there are no conclusive scientific answers about the origin of a person’s sexual orientation, but several studies suggest that both genetic and non-genetic biological factors play a role. And according to the American Psychological Association homosexuality is not a psychological disorder, and most people have no (or little) choice regarding their own sexual orientations.

I’ve also heard speakers pronounce as fact that childhood sexual abuse is an automatic ticket to same-sex attraction as a teen or adult, and that gay men pose a danger to children because of their sexually deviant tendencies. In reality, there is little difference between the numbers of gay/lesbian and straight people who have survived sexual trauma, and gay men are no more likely than straight men to abuse children.

Many a Christian sexuality presentation I’ve attended has posited that we know as fact how terribly underdeveloped, unhappy, and abnormal children turn out when raised by same-sex parents. In reality, no study employing proper methodology has ever come to this conclusion. One reputable longitudinal study has indicated that children raised by same-sex parents thrive at even higher levels than children raised by opposite-sex parents.

Frequently I have heard speakers express as fact that gay men and lesbians have significantly shorter lifespans than heterosexual people. In reality, the study that reached this conclusion was conducted using flawed methodology.

And most harmfully, nearly every Christian sexuality speaker I’ve encountered has preached as fact that gay men and lesbians can change their sexual orientations by undergoing therapy, attending support groups, and praying. In reality, every reputable psychology and mental health organization in the United States has rejected and spoken out against reparative therapy. People who have endured abuses because of reparative therapy have experienced depression and anxiety as a result. Some have attempted or successfully completed suicide.

Why are all these half-truths and outright falsehoods being presented alongside a traditional sexual ethic as though they are not only factually verifiable, but also an integral part of Christian teaching? Why are we okay knowing that there are young people who leave human sexuality talks with, “The Church is against being gay, and being gay is bad for you and others” as their main takeaways? As I’ve raised these questions since making my own commitment to celibacy, I’ve been met with three types of responses.

First, there’s what I call the “purity at any price” response. This response usually comes from parents, pastors, and youth ministers who are absolutely committed to ensuring that their children and teens practice a traditional sexual ethic. These folks want what they perceive as best for the young people in their lives, and are willing to do anything to give them the tools for making good decisions aligned with Christian teaching. The “purity at any price” response goes something like, “There’s nothing wrong with the information in these speeches because it keeps my kid from making big mistakes. She won’t try something if she’s terrified of the potential consequences. As far as I’m concerned, tell her anything that will prevent her from having a child out of wedlock or turning out a lesbian.”

Second, there’s the “not unorthodox” response. I’ve heard this one most often from priests, pastors, and other purveyors of “what the Church/a particular denomination really teaches.” It comes from people who are ready to defend the Church against all false teachings, who are especially concerned with conveying correct information so long as it’s about theology. The “not unorthodox” response asserts that the primary responsibility of Christian sexuality speakers is to assure that doctrine is presented accurately, and no claim contradicts any orthodox teaching. Responders of this type have said to me, “The presenter taught correctly that the Church cannot accept homosexual acts. The other claims and statistics they used are from actual studies, and they only added to the main point. What’s the problem?”

The third is the “caricature” response, an ad hominem where the person who hears my question retorts that I’ve not given a fair assessment of the situation. This response typically involves multiple jabs at my credibility and sounds something like, “You’ve imagined a version of what’s going on here that suits your own liberal, lesbian agenda. What you describe is nothing like what young people are being taught about Christian morality. Clearly, you have an axe to grind. I’ll bet you don’t practice a traditional sexual ethic yourself.”

The very existence of these responses makes me angry. Providing questionable claims and flawed statistics about homosexuality in order to keep young people away from the “gay lifestyle” is dishonest and totally inexcusable. Finding and using the fullest, most correct account of facts possible–not just those that align with your thesis–is a basic skill that high school and college students learn when writing research papers. Why aren’t we holding these speakers accountable for the information they are presenting as true? And to the person who offers the “caricature” response, I realize there is nothing I can do or say on my own behalf to change your assumptions about me or my motives. I challenge you to attend a talk on human sexuality from a Christian perspective that’s aimed at teenagers and young college students. Stay afterward and chat with a handful of attendees under the age of 24. See how many of them can tell you what it means to believe in a traditional sexual ethic and what they learned from the speaker about LGBT persons. Ask them why they (or other people they know) embrace a traditional Christian position on same-sex sexual activity.

When some of these kids eventually see through the smoke and mirrors and know they are being told half-truths and outright lies, many will feel betrayed. If my own personal experience is any indication, some will take years to realize that practicing a traditional sexual ethic does not require believing that the LGBT community is a bunch of mentally ill criminals who have chosen to defy the Word of God. Some may be so wounded that they will never be able to consider the possibility that orthodoxy ≠ hatred. Conservative Christianity on the whole has failed to teach a traditional sexual ethic without slandering LGBT people in the process, and has failed to acknowledge us as humans with inherent dignity, created in the image and likeness of God. And that, brothers and sisters, is absolutely shameful. Anyone who orders prime rib at the best restaurant in town would be appalled to see it served on a platter with greasy McDonald’s french fries. If we truly believe that the Church is the best place to receive sound formation, why aren’t we raising hell when we see sacred doctrine being served up with a side of falsehood and fear-mongering? It’s time to hold Christian speakers accountable for peddling half-truths about biology, anthropology, sociology, and psychology. It’s time to bring an end to the obscuring of orthodoxy.

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

Affirming Kids in a Gendered World

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A reflection by Lindsey 

The story of Ryland Whittington has been traveling around the world at viral speed. Ryland’s family created a YouTube video to tell a bit more about Ryland’s story. The video highlights two events in Ryland’s life where the family really had to come together: 1) Ryland was diagnosed as deaf, received a cochlear implant, and learned to talk a bit later than most children, and 2) Ryland took to saying “I’m a boy!” almost immediately. The family sought advice from various folks in preparation for permitting Ryland to live as a boy. The video ends with Ryland making a public remark at the 6th Annual Harvey Milk Diversity Breakfast saying, “I’m a transgender kid. I am six. I’m a cool kid. I am the happiest I have ever been in my whole life. Thank you to my parents.”

From where I sit in the world, it’s not incredibly surprising to see Ryland’s story making waves. Facebook has unveiled myriad gender options. Laverne Cox appeared on the cover of Time magazine. Students at Christian and public schools have been suspended until they wore clothes and accessories associated with more traditional cisgender presentations. I’ve heard plenty of people lamenting the degree of “gender confusion” present in the world while others gleefully shout, “Down with the gender binary!” However, I’m more of the opinion that adults frequently forget that children are people who have intrinsic senses of the mystery of gender.

I’ve been absolutely blessed beyond measure by getting to know many kids from birth. My current Christian tradition has greatly facilitated these introductions by welcoming people of all ages to the same service in order to affirm the oneness of the Body of Christ. As I’ve known more and more infants and toddlers, I catch myself thinking frequently, “Wow, what a marvelous little person!” These kids strike me as being full of a personalities uniquely their own. Some parents have told me that they think of their children first and foremost as “children of God who had been entrusted to [their] care.” That idea has really stuck with me. Oftentimes, I think the world gets caught up as viewing children as emerging adults rather than people.

If we posit that children at all life stages are people, then it makes sense that our call when getting to know children is getting to know them first and foremost as people. I’m at that age where lots of my friends are having children, and I find myself particularly in awe of parents who wait a few days after their child is born before settling on the child’s name. I regard naming a child as a sacred duty. If I’ve remembered my own naming story right, my parents had picked out two names for me before I was born and decided to go with Lindsey, a choice much farther down their list, when they met me. (And of course, if I’m remembering my own naming story wrong, I know my mom will correct me on the details.) I’m proud of my name, and I’m grateful for the time my parents took to discern my name. Many parents have shared with me their angst in naming children. I can appreciate that; a name is a big deal. Names are reflective of so many things. Taking time to discern the personality in a child, even before giving a name, can go a long way in helping affirm a child in a gendered world.

Kids have natural ways of expressing themselves. Freedom to explore different hobbies and personal sense of style can go a long way in helping kids become comfortable in their own skin. Will the world come screeching to a halt if a 4-year-old wants a buzz cut, a 10-year-old wants to learn how to solder electronics, a 7-year-old wants long flowing locks, a 6-year-old wears a suit and tie, a 3-year-old brings a doll everywhere, a 12-year-old begs to take babysitting classes, or an 8-year-old wears a dress? We communicate something about the intrinsic value of any of these things when we assert “No, sorry son, but that’s a girl thing.” or “Well, you know you have to because all boys should.”

I’m personally grateful for all of the ways that my family has allowed me to be Lindsey. I rarely experienced any sort of consequences for how my sense of self developed. I could experience great comfort in my own skin, knowing that my family totally supported me shrugging my shoulders and saying “So?” when others confronted me in an effort to use gender to police my activities. However, I am all too aware of how different people have been pigeonholed by the gender police. It seems that the wake of various feminist movements, women have greater latitude in gender expression than men do. It’s not terribly uncommon for gender non-conforming women to carry on without consequence up to a certain point. Nonetheless, the more a person brushes against various social expectations of gender, the more that person risks all forms of violence. Transwomen of color are frequent targets of violence as evidenced by the recent case in Atlanta were two transwomen were assaulted and stripped of their clothing on a public bus.

I think it’s a gross oversimplification to describe gender as a set of social interactions. Gender, in my best estimation, goes deeper. If pressed, I’d say something like the mystery of gender allows our souls to dance. When we love children, we want to see them come alive as their souls dance. Our bodies are the vessels that present our souls to the world. All of our embodied capabilities exist to showcase the dance of the soul. And in this world, all of us encounter difficulty as we try to present our soul to the world while seeing the beauty in another’s soul. My own opinion is that aggressively policing gender is one way to squash the soul of another.

I wonder what life would look like if we tried to peer more deeply into a person’s soul in order to see the image and likeness of God imprinted therein. What would happen if we accepted all children as, first and foremost, children of God? How would we journey alongside children if we wanted to see their souls dance?

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