Revoice and Christian Identity

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Homosexuality, Humanity, Identity

St. Louis is known as the “Gateway to the West.”  The moniker provokes images of adventure and excitement; a gateway takes you somewhere, opens new possibilities.  But we should remember that gateways can open to places you ought not go.  Some thresholds should not be crossed.  Some doors should be barred—especially for the Christian.

A gateway is being ceremoniously opened in St. Louis today, and I fear it is a shameful thing.  I fear it will result in shame at that great and terrible last day.  The gateway I speak of is the Revoice Conference.

The stated summary of Revoice is “Supporting, encouraging, and empowering gay, lesbian, same-sex-attracted, and other LGBT Christians so they can flourish while observing the historic, Christian doctrine of marriage and sexuality.”  It is a troubling capitulation to the categories of this world, and quite possibly a gateway to worse.

Revoice exists in that margin of evangelicals who have not embraced the new sexual revolution wholesale, but who have accepted some of its categories in troubling ways.  The conference is hosted by a PCA church, and expresses adherence to the Christian stance that marriage is between a man and a woman.  There is no endorsement of homosexual sexual activity here.  No doubt the baseline understanding of sex and marriage of Revoice seems woefully benighted to the dominant voices of the Episcopal church or the UCC.

But, in its own way, that makes Revoice all the more likely to create inroads for the acceptance of LGBTQ+ identity in evangelical churches.  We see a group that is holding up biblical standards on sexual activity with one hand and the world’s understanding of sexual identity with the other.  There are other problems with Revoice, no doubt, but that is the one I wish to address.

Here is how the latest phase of the sexual revolution unfolded in America.  Immoral behaviors that had been regarded as obscene for two millennia found sudden acceptance by hijacking the legacy of the civil rights movement.  In the civil rights movement a wonderful victory for liberty had been won, and a great blow was dealt to the evil of racism in our nation.  But activists for the sexual revolution discovered that the same rhetoric could be (mis)applied to human sexual desires.  If a moral question about sexual behavior could be transformed into a question about equal rights for people who are different, resistance would crumble.  Those who disagreed could be lumped together with racists.  So it unfolded.

That is why language must be considered carefully.  Terms and categories come with a whole set of associations, and tend to bypass much of our critical thinking by taking advantage of these associations.  It was of the utmost importance that the issue of homosexual marriage be labeled marriage equality.  It was extremely valuable to talk less about the sexual acts involved, and talk more about love—for who wants to be seen as opposed to love?

Returning our attention to Revoice, we see that the categories of the world have made their inroads, and if accepted are likely to do great spiritual harm to churches and especially to those individuals struggling with same-sex attraction, gender dysphoria, etc.  Two examples will suffice:

The most glaring problem is the use of the term sexual minorities.  Like marriage equality, this creates a false connection with the matter of civil rights.  Sexual attraction is not a category like race, sex, age, etc.  If this linguistic transfer is made and sexual attraction becomes a civil rights category, everything that belongs to it is legitimized both morally and legally.  To run a comparison, it would be like calling thieves property-rights minorities or something of the kind.  No area of sin, nor of temptation, creates a legitimate identity category.

But this term is perhaps accepted by Revoice on the foundation of a more basic set of terms, the ones that appear in their purpose statement: gay, lesbian, same-sex-attracted, and other LGBT Christians.  This is a fundamental and far-reaching linguistic surrender to the categories of the world.  The Church must not accept it.  What do I mean?  There are Christians who struggle with same-sex attraction, and Christians who struggle with gender dysphoria.  But they should not be described or describe themselves as gay Christians or transgender Christians.

Why not?  Because Christians are to mortify their sinful desires, not fold them into their identity.  The acceptance of these as identity categories invariably suggests that there is something innocent about the inclination as long as you don’t act upon it.  But our sinful inclinations are not innocent.  If I struggle with pride, it is perfectly good to admit that in the appropriate context.  But I should not make arrogance a part of my identity.

For the Christian’s identity is found in Christ.  In Christ we have been given the Spirit and called to mortify the flesh.  We still struggle with sin, but it does not define us.  “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Cor. 5:17)

We no longer belong to this world; we are citizens of the Kingdom of God.  We are “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” (1 Pet. 2:9).

That means we live by kingdom ethics: “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry.  Because of these, the wrath of God is coming” (Col. 3:5-6).

It means we find our identity in Christ.  “I have been crucified with Christ and I no longer live, but Christ lives in me.  The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20).

Christians who struggle with same-sex attraction and gender dysphoria have a hard road to walk.  They are already fighting battles most of their brothers and sisters do not have to face.  They are already fighting against a world trying to tempt them to embrace those desires and to declare good what God has declared evil.  They already have churches that wave the rainbow flag, tempting them to turn from the way of the cross and to live out of the flesh.  It is no kindness to suggest they make the sinful desires they struggle against into fundamental aspects of their identity.  That’s one of the gateways the world offers; the Church shouldn’t be opening it for them.

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Tokyo Rose

Tags

Abortion, Culture War, Religious Left, Truth

Religion News Service recently heralded a “Call to pause: Evangelical women hit pause on the culture war,” referring to this document, and followed shortly by “Call to pause: Evangelical men join evangelical women in the call to hit pause on culture war.”

The whole thing is an instructive example of duplicity, as it is a culture war offensive disguised as a ceasefire.  The white flag waves above, the troops advance below.  Strategically speaking, it is clever; after all, it was Sun Tzu who said “All warfare is based on deception” (The Art of War, trans. Lionel Giles).  Morally speaking, it is detestable; after all, it was God who said “Do not lie.  Do not deceive one another” (Lev. 19:11, NIV).

But how do I justify calling these documents duplicitous?  Consider first the source.  This is, ostensibly, a call from within evangelicalism to back off on the culture wars.  But the call is being promoted by RNS, which (in my opinion) may be fairly called a propaganda machine for the religious left.  The call was initiated by Lisa Sharon Harper, formerly in leadership at Sojourners, an organization whose central identity has been liberal advocacy while claiming to be bipartisan (‘God is not a REPUBLICAN…or a democrat’).  The nuanced, centrist evangelical credentials of this statement are suspect from the beginning.

Who are the “rising chorus of leading Evangelical women” and “strong core of leading Evangelical men” endorsing this document?  An evangelical may be forgiven for not recognizing most of the names.  But some of the most recognizable (to me, granted) are suggestive:

• Jen Hatmaker. Popular among evangelicals until she began voicing support for the new sexual revolution, claiming that same-sex relationships can be holy.
• Rachel Held Evans. Influential writer and progressive advocate who hung out for a long time on the evangelical left before finally joining the Episcopal Church.
• Several voices from Sojourners. Prominent among concerns about this organization may be mentioned their opposition to the doctrine of substitutionary atonement (i.e., the heart of the gospel).  See here and here.
• Shane Claiborne. Activist who has done a lot of good, but not a man of good judgment; he recently endorsed Richard Rohr’s heretical book on the Trinity.    Interested readers may see Fred Sanders’ brilliant critique here.

In other words, this is a statement from the far left of those who identify as evangelicals, and includes voices far enough to the left that they militate against Christian orthodoxy.

But what about the content of the statement?  To be brief, it calls for 1) A pause to the culture war, 2) Fasting and challenging the culture war mindset, 3) Listening to people of color, 4) Action based on this prayer and reconsideration.  There is much to be commended in this.  It is good to pause and reflect.  It is good to fast and pray, and to repent of attitudes that see others as enemies rather than as people who God loves.  It is good to listen to minorities, whose perspectives have often been ignored.  It is good to act on prayer and careful thought.  All very good.

How then can I call it duplicitous?  Because the first bullet point is not a call to pause at all.  It is a call to “pause” by rejecting the appointment of a conservative supreme court justice to fill the vacancy left by Justice Kennedy and instead “calling our Senators to demand they replace retiring Justice Anthony Kennedy with a moderate independent Justice.”  We ‘pause’ from the culture wars by ensuring that abortion legislation remains at status quo.  The ‘pause’ is a demand for action of a ‘moderate’ kind—and ‘moderate’, in this sense, means effectively pro-Roe v. Wade.

So who is being called to ‘pause’ their efforts here?  The religious left?  The endorsers of this document and those who agree with them theologically and politically?  No.  They are not pausing, and this document itself constitutes an advance of their agenda.  It is those who disagree with them who are being asked to pause.  The culture war will most definitely continue, but will the conservatives kindly stop defending their position?

If there is a culture war—and the religious left certainly is waging one—then there is another term for a unilateral ‘pause’ from the other side.  It is called surrender.  That is the hardly disguised subtext of this document.  On the surface we see a call to prayerful reflection, and this is indeed a very good idea.  But the voice urging this call is Tokyo Rose.