Tag Archives: Homosexuality

Sex, Ducks, and Dignity

Duck Dynasty’s Robertson family is standing with its patriarch, Phil, saying that if A&E will not allow Phil to tape any additional episodes because he identified homosexual activity as sin, then the rest of the family will not tape any new programs either. The family press release emphasizes that Phil would never “incite or encourage hate.” The lesbian, gay, bisexual, and transgender (LGBT) community and their supporters are outraged and are congratulating A&E. Now many Bible-believers are crying fowl. They are saying Robertson had a right to say what he said, was just referencing the Bible, is a loving guy and is, himself, being treated unfairly and is being discriminated against.

Why the confusion? I believe Robertson does not want to encourage hate, but because of our history, the LGBT community does not hear him as loving. Instead, they know that talk like his has led to laws that hurt people like them. Could they have cause for alarm?

About the same time Phil Robertson’s remarks were published, American Evangelical Christian leaders encouraged the parliament in Uganda to pass a bill to toughen the punishment for homosexual acts to include life imprisonment. This bill also makes it a crime, punishable by a prison sentence, not to report gay people to the government.

Parliamentarians in Uganda argue that they compassionately weakened the bill, which is true. It originally proposed the death penalty for some offenses, such as if a minor was involved or a homosexual partner was HIV-positive. The parliament removed the death penalty and replaced it with life in prison. It should be thought provoking to all of us, though, that there is no similar law for heterosexuals who are sexually active with a minor, or if a heterosexual partner is HIV positive. Why?

When we use “sin” as the basis for civil law, we probably should be consistent, but we are not. This last summer, the Colorado legislature removed the law that made it illegal to commit adultery. There was no outcry. It seemed the Christians did not care even though adultery is clearly sin (1 Corinthians 6:9). Jesus said, “For example, a man who divorces his wife and marries someone else commits adultery. And anyone who marries a woman divorced from her husband commits adultery.” (Luke 16:18). I’m 57 years old, and I do not recall any efforts on the part of our leaders to prevent those who Jesus says are living in perpetual adultery from having equal rights under the law.

No doubt, we Bible believing Christians understand that all sexual activity outside a heterosexual monogamous marriage is sin. We also know that there is a great deal of sexual sin within heterosexual monogamous marriages (Matthew 5:28-30). So where is our New Testament imperative that we sinners, saved by God’s grace, use civil law to make others godly? It seems as though Jesus’ point is that all of us are sinners and we only become righteous by his grace and mercy. But I think that because most of us are heterosexuals, we don’t insist on laws that punish us for our immorality. Yet, the evidence suggests that we do want to add legal burdens on those who are not like us.

Most New Testament believers know that external threats do not change our hearts, but instead we are changed from the inside out by repentance, the blood of Christ, the renewal of our minds, and by becoming a new creation in Christ. To think we can force our beliefs on others through civil law is often an error. The sponsor of the Ugandan bill said, “Because we are a God-fearing nation, we value life in a holistic way. It is because of those values that members of parliament passed this bill . . . ” Supporters of the bill say it is needed to “protect traditional values,” and, under that banner have banned miniskirts and sexually suggestive material such as music videos. I am all for propriety and societal morality, but we have to remember that when legally mandated, this type of thing can go awry very quickly. Now local newspapers in Uganda have started publishing the names and addresses of people they think might be gay.

I know, I know. The United States is not Uganda. In this country we have fought a long, hard struggle for various groups to gain equality under the law. Certainly our civil laws do need to protect what is right and good, and they need to be moral. But not every Christian conviction is best promoted through civil law. All Christians should have a sophisticated, thoughtful process to determine when our biblical beliefs should be inculcated into civil law. It’s not an automatic “yes.” Sadly, we Bible believing conservative Christians have found ourselves on the wrong side of this discussion too often.

If the government wanted to take the vote away from women based on the New Testament teaching that wives should submit to their husbands and that women should not usurp authority over men, would we Christians support that? No. But that was the accepted position of many not too long ago.  What about denial of African-Americans’ basic freedoms because some Bible scholars say they are descendants of Ham, whose descendants were cursed by God and thus relegated to serve? Would we white Christians support that? Absolutely not! But many did. And what if the government wanted to limit the freedoms of Jews in our communities because they reject Christ? Would we allow that? No. Could it be that we Christians, raised in modern multi-cultural churches with wholesome families surrounding us, have no idea how people who have suffered hear us when we speak?

All of us who believe the Bible is the Word of God, that Jesus is the Son of God, and that we must be born-again, have to decide who we want to be in this chapter of world history. We have to consider: when is it “Christian” to protect people who will never be like us and will probably never be persuaded to be a Christian? “Now” would be my answer.

In 1959. Howard Griffin, a white guy, artificially darkened his skin to pass as a black man as he traveled by bus and hitchhiked through the racially segregated south. His journal of that experience was published under the title, Black Like Me. That book helped many whites learn what it was like to be a black man in America during that era. His book helped the cause for equality for African-Americans.

I had a similar experience, but the issue was not racism, and I have not yet written my book. However, I’ve discovered that our experiences do form how we hear other people.

Unless you have been the recipient of religious hatred, you cannot imagine the ruthless brutality. When I went through my crisis in 2006, some Evangelical leaders targeted me for permanent removal. Since I submitted to church authorities who required that I not respond to or explain anything, or even acknowledge that I had ever been in ministry, the flurry of random indictments flooded my way and to the public, all without response. I received up to 80 hate letters a day, the majority from Bible quoting Christians. My e-mail, twitter, and Facebook filled with threats, accusations, and condemnations, the vast majority of which were baseless. I am guilty of sin, and therefore, I am grateful for the healing Christ offers all if us. Sadly, though, condemnation from the church does not help healing (Romans 2:1-4). That season of my life convinced me that I never wanted to support any form of theocracy. It is too irrational.

We’ve got to apply to others the idea that while WE were yet sinners, Christ died for us. Because of that, we, too, can be like Christ and extend a hand of kindness to another simply because they are human beings. They may never choose to receive the full blessings already purchased for them by Christ, but even so, why should we make their time on Earth more difficult? If God Himself left Heaven, came to Earth to become one of us in order to save us, protect us, and help us, isn’t it logical that we, too, can leave our places of comfort to show some dignity to another. . . like Christ did? I think so.

I do not believe for one second that Mr. Robertson wanted to encourage hate, bigotry, or would support anything that would intentionally cause pain for someone else. But we are all old enough to know that people suffer horribly when government gets it wrong. We Christians can make the lives of others better by simply being who we say we are, Christ-like. God designed our Earth so that the blessing of rain falls on the just and the unjust alike. We can follow his example.

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Is saying the salvation prayer actually being Born-Again?

During the last two generations of Evangelicalism, we’ve exclusively emphasized that our view of being born-again is the key to eternal life, and we’ve simplified the definition of being born-again so much that there is no measurable difference in life-style between those of us who claim to have been born-again and those who do not. Jesus was clear in John 13:34 when he gave us a new command, “. . . Love each other. Just as I have loved you, you should love each other.” There are markers for those who are Christians. Jesus said, “Your love for one another will prove to the world that you are my disciples” (John 13:35). In John’s first epistle, he drove the point home by saying, “Dear friends, let us continue to love one another, for love comes from God. Anyone who loves is a child of God and knows God. but anyone who does not love does not know God, for God is love” (I John 4:7-8).

So we wonder why born-again believers are not known for their love? A few weeks ago, I did a debate on a Jewish web site and said that one of the great qualities of an authentic believer in Jesus is to serve, protect the rights of, and do what we can to improve the lives of people who are not like us. I illustrated it by saying it’s an honorable and noble role for Evangelical Christians to secure the rights, safety and security of everyone, whether they be willfully disobedient and sinful, or groups like the Jews, Muslims, secularists, agnostics, and others who are not persuaded that Jesus is the Son of God and that the Bible is the Word of God. Using our voices and strength to protect and serve others is not a validation of their beliefs or practices, but a demonstration of our faith in a Savior that saved us while we were yet sinners. It’s Christ-like on our part to serve others, even those whom we’ve not persuaded.

When my comments were covered in the press with typical excessive drama and misinformation, one wrote me out of concern for my soul, “Satan must have clapped his hands, having found another victim from inside church which he is now successfully using to establish his anti-christian and anti-biblical filth. May God have mercy on you!” I have no doubt that non-believers and those who don’t strive to live according to the Bible will not receive everything Christ has for them, but I do believe that the Bible instructs all of us to do everything we can to make life better for others, whether they are in the faith or not. After all, John wrote that “Love means doing what God has commanded us, and he has commanded us to love one another, just as you heard from the beginning” (2 John 1:6).

Why don’t we who are born-again know much about love? I think it’s partially because our leaders inadvertently equate the importance of Old and New Testament Scripture for us as 21st Century Christians, which has resulted in modern evangelicalism becoming a new religion based on a strange amalgamation of the Old Testament and, what I call, “New Testament Torah.” Sadly, the central aim isn’t abiding in and reflecting the life of Christ, birthed from a dynamic relationship with him producing fruit and life, but instead being correct according to our knowledge of what is good and what is evil . . . which we should know by now is deadly.

Secondly, I think it’s because our leaders don’t know much about love. To my knowledge, there is not one seminary or Bible school class, or even a workshop in a mega-church conference, exclusively devoted to training leaders in biblical, New Testament love and it’s application on a bad day. The application of biblical love in the midst of difficult situations is central to “proving to the world that we are his disciples” (John 13:35). Most of our leaders and teachers have never seriously contemplated the application of biblical love when responding to a non-believer, a sinning Christian leader, or what we might perceive as an ungodly social trend in our community. Thus the vacuum. We who have said the salvation prayer to receive eternal life as a free gift from God have been ushered into a discipleship process that didn’t teach us New Testament life and relationship, but instead Old Testament death often cloaked in “standing for righteousness” or “church discipline.” Thus, in the midst of New Testament grace, we died.

In 2006 when my wife and I went through the most difficult time of our lives, there was no difference between those who were born-again and those who were not in their response to us, our situation, or our family. Both groups had some supportive and helpful people among them, and both had incredibly hateful and meanspirited people among them. Both groups had some who tried to lighten our load, and both had some who tried to hurt us as much as they could. Bottom line, whether a person had been born-again or not, by our modern definition, didn’t make any difference.

Maybe we need to rethink what it means to be born-again? Maybe we need to transition our thinking of being born-again from a one time experience where we recite a prayer, and contemplate whether or not being born-again might be an arduous process of his loving hand transforming us from glory to glory as we grow in his lordship and grace. If our view of living in God’s kingdom isn’t for the good of others, even though we have said a salvation prayer, maybe we’ve not been born-again. When Jesus spoke of eternal life, he said the difference between the sheep and the goats was in the way we respond to socially unacceptable people (Matthew 25:31-46). When asked about eternal life, Jesus taught that it included giving all we have away to the poor (Matthew 19:16-22). Some of you may say that exhortation was specifically to the rich young ruler. I think I would respond that we don’t think Jesus’ word to Nicodemus that he needed to be born-again was exclusively to him, but to all of us.

No doubt, prayer is necessary to be born-again, but we can measure the effectiveness of that prayer in our lives. It could be that the evidence is obedience to his command to “love one another.”

This may be important for 21st Century Evangelicalism.

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