If, as I have argued, there is distinction between desire to sin and orientation to sin in Reformed confessionalism (in general here, on the Nashville statement and Side B here and here), and if people who are oriented to same-sex attraction are committed to orthodox chastity, then why would anyone care if such a person called themselves a gay Christian? This subject has seen a firestorm of controversy as a result of actions and statements taken in the Anglican Church/REC and PCA. The arguments against using “gay Christian” or “same-sex attracted” Christian boil down to a) confusing language to outsiders, b) the implication that communities are being formed based upon a shared proclivity to sin, c) and the unwise addition of excessive, sin-oriented adjectives to describe the identity of the Christian. The PCA’s move is more stark than the Anglican’s, in that it pursues forbidding the ordination of men who would profess such an identity.
The issue at hand is the nature of the identity being avowed. For example, Amber Noel makes a strong case that “gay Christian” is a helpful pastoral category, not for identifying an embracing of sin, but of a real besetting condition upon the sinner. Others in the PCA have argued that identifying oneself as same-sex attracted is only identifying their sin struggle, and that a double-standard is being imposed on same-sex tempted Christians…
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.
One of the questions prompted by any crisis is whether God is inactive. Is he stepping aside and allowing calamitous evil to befall his creation and people? Is the crisis something beyond God’s power? Or, perhaps most frighteningly, is the catastrophe something that is being orchestrated by God?
These questions are common whenever we are confronted with suffering, and are elevated to prominence in times of widespread disaster, such as the moment we find ourselves with COVID-19.
Is the coronavirus God’s judgment for sin? The answer must be yes…
I appreciated this post from Scott Sauls, particularly this opening quote from Rankin Wilbourne: “God does not love you to the degree that you are like Jesus. Rather, God loves you to the degree that you are in Jesus. And that’s 100 percent.”…