Our partners at Bloomsbury Central Baptist Church are hosting an inclusive Christmas Carols event on 1st December, One Body One Faith are co-organisers. All Welcome, details below.
Our partners at Bloomsbury Central Baptist Church are hosting an inclusive Christmas Carols event on 1st December, One Body One Faith are co-organisers. All Welcome, details below.
This week a group of around 150 Christian leaders published The Nashville Statement, a set of affirmations and denials regarding sexuality and faith and in particular LGBT+ issues. This group, it must be said, represent a particular brand of conservative evangelicalism that this particular writer finds to be unwholesome to say the least.
I won’t post a link to the statement here, you’ll find it easily enough if you really want to read it.
There have been a number of responses to the statement online, many from the church and many from secular writers. I want to highlight two responses here that I found to be particularly helpful in presenting a more loving, inclusive and Christ-like representation of the broad spectrum of humanness .
Firstly the ‘Denver Statement‘ written by Nadia Bolz-Weber, an author of several ground-breaking books and a founding pastor of House For All Sinners And Saints in Denver, Colorado. Nadia responds brilliantly to each of the articles and adds one of her own at the end.
Secondly from Christians United, a similar statement listing their own set of ten articles written in the same style as pairs of affirmations and denials, This statement has initially been signed by a broad spectrum of international Christian leaders and in this case there is an option for the reader to sign on in agreement to the statement.
Here at Affirm our purpose is to support the LGBT+ community, particularly those within the Baptist denomination, but in a wider sense to all those seeking to be at home in an inclusive, Christ-like church, it makes me sad to read the Nashville Statement, but I am encouraged by the responses and by the realisation that the love of Christ is all-encompassing and slowly, very slowly, his church is coming to realise that.
This post by Andy Long, website manager
This post was written by Katie Van Santen and originally published on Emma Higgs’ site. Reproduced here with permission
A Biblical Case For The Support Of Same-Sex Marriage
One of two statements is often heard in regards to an individual’s position on same-sex attraction, which can be paraphrased as:
“I take the ‘traditional’ view because I believe what’s in the Bible”
“I take the ‘reformed’ view because of a family member or friend”.
However, both views have the support of biblical interpretation. Those taking the ‘reformed’ view do not reject biblical authority, but have a different interpretation of the texts to those who take the ‘traditional’ view.
Sometimes the context of a passage means the ‘surface’ or literal reading is the least important in terms of truth about God and our relationship with Him. Scripture is authoritative because it is the Word of God, and we must seek what God says through the Bible, rather than what the Bible says: ‘the letter kills, but the Spirit gives life’ (2 Corinthians 3:6).
Views on marriage have changed dramatically over time, and our perception of ‘biblical’ marriage is very different to that of the Israelites or first-century Jews. Only relatively recently have we begun to understand the biology, psychology and sociology that underpins the human condition. The definition of ‘traditional, biblical’ marriage as ‘a covenant between one man and one woman for life’ also raises questions regarding the changing attitudes to divorce and remarriage, which won’t be covered further here.
For most of history women were property (Exodus 20:17). The purpose of marriage was to produce legitimate heirs to inherit without dispute. In Hebrew culture, marriages were arranged by the fathers and were purely civil, with no religious ceremony. Often while still children, a bride-price was agreed, a contract was signed, and the couple were betrothed. The bride remained in her father’s house. Once the couple were both old enough, and the money had been saved, a date for the wedding was set. The groom and companions came to the bride’s home, paid the bride-price, and the marriage was consummated. Thus, Genesis 2:24, Matthew 19:5, Ephesians 5:31: ‘a man will leave his father and mother and be united to his wife, and the two will become one flesh’. The whole wedding party then processed to the groom’s house for the wedding feast, where the bride remained in her husband’s house. The Bible is unclear as to what defines marriage: in the Old Testament wives and concubines held different status, yet Jesus says that once two become ‘one flesh’ God has joined them together (Matthew 19:5-6), and Paul (1 Corinthians 6:15-16) uses the same ‘one flesh’ language for sex with a prostitute as for marriage.
Priests only became involved in Christian marriages the 12th Century and it became a sacrament of the church in the 16th Century. The Reformers declared that marriage was purely secular. The Book of Common Prayer (1662) lists the purpose of marriage as “the procreation of children; a remedy against sin, and to avoid fornication; and the mutual society, help, and comfort, that the one ought to have of the other” without reference to love. The idea of romantic attraction and personal choice of partner were raised in the Enlightenment and popularised only by the Victorians. The Old Testament permitted polygamy (Deuteronomy 21:16-17), handmaids (Genesis 16:1-4) and concubines (Genesis 22:24), along with slavery; women had to marry their rapist (Deuteronomy 22:28-29). There are still Christians who believe that 1 Corinthians 7:4 and Ephesians 5:23 permits marital rape as an outworking of the husband’s authority.
Sexuality is a term created by psychologists in the late 19th century. Prior to that there was no concept of sexual orientation, only heterosexual and homosexual practices. From the 14th Century, a ‘sodomite’ was one who performed the act of ‘sodomy’ (anal sex with the same or opposite sex). Therefore there is no concept of our modern understanding of homosexuality in the Bible, nor of monogamous homosexual relationships; the term “homosexuality” was first used in a biblical translation in 1946. As marriage was for procreation and property, there could be no concept of same-sexual marriage until the recent changes in attitudes towards love, women and legitimacy. That there are no examples in the Bible doesn’t stop us driving cars, using plastic, and eating chocolate.
Therefore our ‘traditional’ and ‘biblical’ understanding of marriage, and our ‘traditional’ position on monogamous same-sex relationships has very little historical basis.
There are few mentions of homosexual activity in the bible. Those that are presented as condemning homosexuality are discussed here with contextual and cultural background that point to a different interpretation.
Gang rape has nothing to do with homosexuality. It is an act of power and violence. In the similar story of Judges 19:22-26, the men were satisfied to rape a woman instead of the man they asked for. In addition to inhospitality, Ezekiel 16:49 says that the sin of Sodom was arrogance, greed, neglect of the poor and needy, and pride.
Some Levitical laws make sense to us today, clearly intending to keep the population healthy and free from disease (i.e. blood, mildew, pork). Other laws were for ritual purity, setting Israel apart from the surrounding nations (Leviticus 18:1-5, 20:23-24). Some we accept as still being ‘applicable’ (murder, theft, incest) while others we have allowed to be ‘of their time’ (cloth made of two fibres, shellfish, sideburns). Some authors put these verses into a temple-prostitution context: the Hebrew tow’ebah elsewhere means ritual impurity and idolatry. Adrian Thatcher (2011) suggests that, in the context of the patriarchal society, it is the phrase ‘as a woman’ that is most informative: treating a man as a woman, therefore degrading his status to that of property, is the catastrophic transgression.
Paul was writing to Christians in Rome, a place that worshipped a pantheon of gods, including acts of both male and female temple prostitution to confer favourable fertility. Paul condemns men and women who glorify false gods and give up their ‘natural relations’ for shameful acts ‘inflamed with lust’: idolatry, promiscuity, and temple prostitution for self-seeking ends are Paul’s target. If these men and women gave up their ‘natural’ desires they were not, by our current understanding, homosexual.
The NIVUK (2011) translates 1 Corinthians 6 as “nor men who have sex with men… will inherit the kingdom of God” with a footnote referencing two Greek terms meaning “the passive and active participants in homosexual acts”. The terms are malakos and arsenokoites. The latter of these also appears in 1 Timothy 1.
Malakos appears four times in the New Testament, of which three are translated as ‘soft’ in relation to fine clothing (Matthew 11:8; Like 7:25). In other Greek texts it is used to mean metaphorically ‘soft’, i.e. spineless in the face of injustice, or lacking self-control, rather than effeminate or homosexual.
Arsenokoites appears only in these two passages. In other Greek literature it references exploitation and abuse of the poor. In 1 Timothy 1 it is sandwiched between pornos, a male/boy prostitute, and andrapodistes, a slave dealer. Therefore arsenokoites (literally ‘male-bedder’) appears in the context of abuses of power rather than a loving, monogamous homosexual relationship. Many believe it refers to ‘pederasty’ – the normal Greek and Roman practice of an older man having a sexual relationship with a younger man or boy, slave, or social inferior, in addition to his wife and/or male and female prostitutes.
Without support from these six scriptures, there is nothing biblically that condemns monogamous homosexual relationships. In the context of the Bible as a whole, these passages are better interpreted as speaking against social injustice, exploitation of power, and idolatry for one’s own gain. Scripture also tells us that it is ‘not good for [a hu]man to be alone’ (Genesis 2:18), that not all are called to singleness (1 Corinthians 7:9), and that a tree is recognised by its fruit (Luke 6:43-44).
Humanity, in its collective entirety, was made in the image of God (Genesis 1:27: in the image of God… he created them). God is not gendered or sexual. In the second account of creation (Genesis 2:4ff) God made Adam (2:7), and later Eve (2:21). There is no record of any in-between, yet Jesus mentions eunuchs that were ‘born that way’ (Matthew 19:12). There are individuals who are born with ambiguous anatomy, mono- or poly-sex chromosomes, excess or deficiency in hormone production and/or hormone receptors. Anatomical and hormonal changes can also be acquired. There is a spectrum in sexual desire from asexual to hypersexual, and in sexual attraction from heterosexual through bisexual to homosexual. There is diversity in human biology and sexuality beyond the simple ‘male’ and ‘female’ dichotomy.
Creation is full of glorious diversity and God saw that creation was ‘very good’. Yet we inconsistently label some of this diversity as ‘good’ and some a ‘result of the fall’. This means that questions of affirming LBGTQ+ identity also must extend to other aspects of diversity: how we treat people based on their race, gender, ethnicity, ability, class, age, wealth, size, health, as well as sexuality. The primary ‘label’ of a human is just that: a human, a person, a child of God. All other aspects of their identity are secondary to the core that they are created loved and lovable.
Over history the Church (as a whole) has acted, in its well-intentioned desire to authentically follow Jesus, to make individuals feel that they are unworthy of love because of their identity. The Church took a ‘biblical’ position on slavery, racism, anti-Semitism, and the inferiority of women until reason and experience prevailed. Then a fresh understanding of the context of the supporting texts allowed reinterpretation of the Bible and consequentially a changed belief.
Dr David Gushee reminds us: “We must cling to Jesus’ example and the way he conducted his ministry… If we do we might notice his warnings about religious self-righteousness and contempt for others deemed to be sinners; his embrace of outcasts and marginalized people; his attacks on those religious leader types who block access to God’s grace…; and perhaps above all his death on the cross for the sins of all of us, beginning with each of us as “chief of sinners.” We must focus tightly on Jesus Christ, our Saviour and Lord.
Rev KV Alias on biblical marriage
Rev Lindsay Louise Biddle on homosexuality in the Bible
Rev Justin Canon on homosexuality in the Bible
Rev Justin Gau on Kingdom Values: Mercy
Dr David Gushee on LGBT in church
Adam Philips on homosexuality in the Bible
Stanford Encyclopaedia of Philosophy Homosexuality
Prof Adrian Thatcher on LGBT inclusion (pdf)
Prof Adrian Thatcher on biblical interpretation (pdf)
Prof Adrian Thatcher (2011) God, Sex and Gender: An Introduction (Wiley Blackwell)
Katie van Santen lives in Plymouth with some lego and quite a few books. She has just completed her Certificate of Higher Education in Theology, Ministry and Mission. Currently she is not a marine biologist or science teacher due to disability, but keeps herself busy as a volunteer aquarium host, visiting preacher, and Fairy Godmother.
Open Church Network describes itself as ‘A virtual gathering place for people seeking an open conversation about Christianity, theology, church, the Bible and life. A web portal rich in content and resources for those with a personal interest in Christian life or theology; for church leaders, church members and those who are currently finding their way outside a traditional sense of church. A network with a strong focus on the inclusion of people who are lesbian, gay, bisexual or transgender within the Christian Church.’
The site is run by the Oasis Charitable Trust and brings together some fantastic content, worth a visit.
You can also follow Open Church Network on Twitter
I found a superb article online recently at the Sojourners website.
10 Bible Passages That Teach a Christian Perspective on Homosexuality was written by Layton E Williams in June 2017. It is a wonderful response to Christians who refer to those verses commonly known as the ‘clobber passages’. This is an excellent resource and well worth a read. We can’t reproduce it here so I’m posting an offsite link.
In Layton’s introduction she states:
‘Here are 10 Bible verses that emphasize the value of love over the law, the God-belovedness of all people, and the special affirmation of those who have been historically rejected as unclean or unholy.’
Layton E. Williams is the Audience Engagement Editor at Sojourners. She also writes about the intersections of faith, justice, politics, and culture with an emphasis on sexuality and gender. You can follow Layton on Twitter
Please do check this article out it’s absolutely brilliant
Gathering Voices is an event that is taking place in Manchester this October. It is A collaborative day conference of Christian organisations working to explore ways to improve the experience for all LGBTQAi+ Christians
With key speakers Ruth Hunt (CEO Stonewall)
& Rev. Rose Hudson-Wilkin (Ch*aplain to the Speaker to the House of Commons)
.This promises to be a fascinating day and Affirm will be represented there too.
Saturday 14th October 2017 09.30 a.m. to 5.30p.m.
Cost: £35 (including refreshments)
Cross Street Chapel, Manchester http://cross-street-chapel.org.uk/
Organisations confirmed so far:
Accepting Evangelicals, Evangelical Fellowship of Lesbian and Gay Christians, Outcome, Sibyls, Stonewall, Two:23
Luke Dowding – 12th June 2017
Great joy mixed with great sorrow; that is how I feel about the recent decision made by the General Synod of the Scottish Episcopal Church earlier this week (June 2017).
Firstly, great joy for those represented in our family in Christ in the Scottish Episcopal Church. Great joy that it was with overwhelming majority of both Bishops and laity, and a comfortable majority from clergy, that the vote to allow same-sex marriages in the Episcopal Church of Scotland was passed. This vote will ensure that a fundamental change in canon law will occur, in which it will no longer say marriage is a lifelong union between man and woman. It will also make provision for those in employed and volunteer positons to decline involvement in same-sex weddings based on decisions of conscience and different theological interpretation. This brings Scottish Episcopal churches to the same position that Baptist churches within the Baptist Union of Great Britain are in (because of our different Ecclesiology and recent decisions of the BU Council).
Secondly, deep sadness for the strife and bitterness caused by the continued dialogue of opposing sides regarding human sexuality. This is not limited to the Anglican Communion but it is deeply entrenched within our Baptist family as well. While Bishops within the Church of England cut ties with their counterparts in Scotland, and “missionaries” are being sent to reconvert those they consider “lost”, so behind so-called “mutual respect” there are those within the Baptist Union who continue to close doors, frustrate productive engagement and undermine those who have an inclusive vision of Kingdom building.
The news from Scotland is one to thank God for, but it also serves as a frank reminder of all that we have still yet to achieve.
Luke Dowding is Co-Director of Affirm
119: My Life As A Bisexual Christian
In 1991 The Church Of England published ‘Issues In Human Sexuality’. It’s true to say that much Christian thinking has come a long way in the years since that document was published, but the title of this book refers to clause 5.8 of that document and the 119 words that were devoted to the subject of bisexuality.
In Christian life today, more so in progressive Christian life, many of us have come to understand that a person’s sexuality is a part of their identity to be celebrated rather than condemned, although this remains a hot topic in evangelical circles.
However bisexuality often seems to be the silent partner in the LGBT+ arena, possibly less well understood than ‘L’, ‘G’ or even ‘T’. So Jaime’s book is a welcome and compelling read.
This book is a beautiful, inspiring and at the same time disturbing autobiographical portrait from a wife and mother of twenty plus years with a happy family life whose bisexuality resulted in her being bullied and abused by the very organisation that should have been there to offer support.
I won’t spoil the story for you as it’s well worth a read, but Jaime’s journey through college and the charismatic Christian groups of the early ‘90’s through to training as a reader in the Anglican church reveals someone whose Christian faith was integral to her life and it becomes a tragic tale as we read of how the church responded to her sexuality with a disciplinary regime that brought her to a place of judgement and isolation. As someone who works as an advocate for the LGBT+ community within the Baptist church I found ‘119’ an informative and enlightening resource
This review originally appeared in ‘Progressive Voices’, the magazine of PCN Britain and is reproduced here by kind permission.
Please take the time to read this blog post by our good friend Joey Knock
You can read the post in full over on Joey’s site
In this post Joey responds beautifully and eloquently to a piece published on the Gay Times website which was titled ‘if you’re gay and religious don’t you think you ought to consider giving one up?’.
Joey takes time to talk about how he considered both those choices n the past and why he is unable to give up either. He also talks extensively about churches around the country that are becoming increasingly affirming in their stance and mentions the Soho Gathering as an example. He raises the point that religion is not going away anytime soon and concludes that he is proud to be both gay and religious.
Joey closes the post in this way
“We need to keep hearing and keep telling stories. I’m a white male Anglican. Coming out as gay in the national church was easier than most people’s faith-based experiences. BBC Three’s new online series Queer Britain started last weekend by asking ‘Does God Hate Queers?’. Unlike Andy’s* ‘hot-take’, it went beyond the clickbait title and was a sensitive, snappy insight into faith in the lives of young queer Brits.
Andy, please listen to all our stories. Watch Queer Britain. Join us for a chat at Stonewall, or Christian Aid, or Soho Gathering. We’ll listen and question each other. I’ll probably be challenged to be even more gay and even more religious.”
*refers to the author of the original article
Baptist Assembly 2017
Affirm members were well represented at this year’s Baptist Assembly held in May in Harrogate. This is the Annual Meeting of the Baptist family in the UK and includes the AGMs of the Baptist Union of Great Britain and BMS World Mission.
Under the title Beacons of Hope, encouraging stories were shared of successful and challenging initiatives, both in this country and in other parts of the world. Times of worship with singing led by an excellent multicultural music group complimented an eclectic choice of Workshops considered topics from “Mission in a secular world” to “Lessons from Asia” to “How to apply our Christian principles as we vote in the General Election” to “How to be a Baptist evangelical and be true to our history and principles.”
Ministers and missionaries who had died in the last year were remembered and a long list of newly accredited ministers, including our own Dawn Cole-Savidge, and mission personnel were recognised with a handshake from the President, Dianne Tidball and the two General Secretaries, Lynn Green and David Kerrigan.
We were able to update many friends with details of our new website and other developments in the network and hold a good number of one to one conversations spreading knowledge of the work of Affirm. A few more people wore the “elephant in the church” badges. We do however lament the fact that the Assembly is now only one day, so there is much less time to mingle with new people and that there is no exhibition where we might again apply for a stall.
Martin, Luke, Dawn, Ruth and Ian