A Quick Word on the Supreme Court and the “Redefinition” of Sex
I keep seeing panicky, conservative Christians describe the recent Supreme Court ruling, Bostock v Clayton, as redefining sex to include sexual orientation by legislating from the bench (e.g., Colin Hanson, Joe Carter, Rod Dreher, Russell Moore, Kevin DeYoung, Jake Meador, and Sen. Josh Hawley). This is incorrect, and Christians need to calm down.
The Civil Rights Act prohibits discriminating against employees because of their sex, and the majority opinion of the court ruled that it is impossible to fire someone for being LGBT without also discriminating against them on the basis of their sex:
Today, we must decide whether an employer can fire someone simply for being homosexual or transgender. The answer is clear. An employer who fires an individual for being homosexual or transgender fires that person for traits or actions it would not have questioned in members of a different sex. Sex plays a necessary and undisguisable role in the decision, exactly what Title VII forbids.
The Court is not redefining the meaning of sex or adding the category of sexual orientation to the law, but ruling that any vocational discrimination against someone for being LGBT necessarily includes discrimination on the basis of sex…
A Quick Thought on the PCA’s Report on Human Sexuality
It was released yesterday, and is generally superior to the Nashville Statement, which it was intended to supplant as the PCA’s position. In particular, I think its section on sanctification and homosexuality is far better than Nashville.
The center of my confessionally-oriented critique of Nashville was that it conflated homosexual orientation and desire, making them both sinful acts or arising from a sinful nature. I argued that the Westminster Standards teach that the fall into sin not only corrupted human desires, but also inflicted corrupted pressures on human desires, pressures which do no not arise from the moral character of the person being tempted. A homosexual orientation could be a way of describing a persistent pressure to have disordered affections, rather than being a way of describing disordered affections themselves.
While not embracing this error of Nashville, the PCA report simply avoids the conversation, I think very unhelpfully. §8 on the impeccability of Christ is the closest the report comes to this, acknowledging that temptation to sin can be something that occurs passively and externally to a person, but only discusses this as something occurring to Christ, “Christ had only the suffering part of temptation, where we also have the sinning part”. In context, this seems to indicate that all other people always experience temptation from both external pressure and internal sinful desires simultaneously (which may be experientially true, but I don’t think can be dogmatically asserted).
The ~50 page report spends 6 lines on the issue of orientation, and only discusses whether it is appropriate to use that term. Yes, if employed to describe a set of experiences of persistent homosexual desires; No, if the term in its context implies a rigid sense of homosexual normativity. This is wise counsel, I think, but demonstrates that the report still conflates orientation with having the desire, either in regards to classification of a history of desire or an assertion about the permanency of desire. The Side B of Gay Christianity has sometimes used the term to describe the inclination (i.e., external pressure) to the desire, which is substantially different than the report’s engagement with the issue. I think the report missed an opportunity to address this subject.
Westminster and Gay Christianity’s Side B
In my first post I critiqued the Nashville Statement for areas in which it conflicted with the Westminster Standards, particularly in its understanding of sin. In this post I want to engage with gay Christianity’s Side B. This post assumes the spadework of the previous installment. Side B is the belief that the only valid sexual practice other than celibacy is between man and wife in marriage, but that you can retain a gay identity without practicing homosexuality. This is in contrast to Side A, which approves of homosexuality as a valid, Christian, sexual expression. Side B is associated with the Revoice Conference and the Spiritual Friendship movement.
I think there is much to commend about Side B, but do think it falls short of the biblical standard in multiple areas. This can be difficult to pin down since this movement crosses denominational lines and is more of an ethos than an institution or statement. Nevertheless, there are some common features of the movement that do not comport with the Westminster Confession and Catechisms…
The Westminster Standards and the Nashville Statement
The first installment in this series will examine the compatibility of the Nashville Statement on Human Sexuality with the Westminster Confession and Catechisms. One of the criticisms of the Nashville Statement was its production by a parachurch organization rather than a church. However, with the endorsement of the Nashville Statement this past summer by the PCA this criticism has been rendered moot. While I am not a member of the PCA, my own EPC shares with it the same confessional standards. So, it was with great interest that I watched a Reformed and Westminsterian sister-church declare the Nashville Statement to be biblically faithful. Both the PCA and EPC require that their officers vow that they “sincerely receive and adopt the Confession of Faith and Catechisms of this Church as containing the system of doctrine found in the scripture.” The Westminster Confession and Catechisms are not the final word on scripture’s teaching, nor are they the final word on the subject matter to which they expressly speak. However, what can be inferred from this vow is that for any additional doctrinal statement to be considered biblically faithful it must be compatible with the Westminster Confession and Catechisms. The PCA asserting that the Nashville Statement is biblically faithful is not the same thing as the Nashville Statement actually being biblically faithful, and the best tool to ascertain its biblical fidelity is its compatibility with the Westminster Confession and Catechisms…
The Buttigieg-Evangelical Pincer Move
I grew up in an evangelical world that constantly said that character™ mattered, especially for public officials. The character qualities in mind were always Christian and almost always about sexual activity. The world I inhabited also wrote off most Democratic politicians as lacking character™, either due to their stance on abortion, openness on sexual and cultural revolutions, or being theologically liberal or sterile. You needed to vote GOP, either because the Democrats were godless, or because the Republicans were faithful to God.
Then came 2012. Something odd happened in that election…
