Consider the Lilies – The CBF & Homosexuality in 2016

Calling of the Apostles - Domenicio Ghirlandaio -1481

Calling of the Apostles – Domenicio Ghirlandaio -1481 (Source: Wikimedia Commons)

At the turn of the millennium I was present when the Cooperative Baptist Fellowship voted to establish their now-infamous policy against hiring LGBTQ persons. I was there as part of the first class to graduate from the CBF’s flagship seminary, the McAfee School of Theology at Mercer University, located in the same building as the CBF headquarters. My studies at Mercer had taught me to hope for a future in which Baptists would be united with our fellow, mainline brothers and sisters in a commitment to social justice, progressive theology, ecumenism, and responsible biblical scholarship.

As I wrote at the time, the experiences of that CBF meeting significantly disabused me of those hopes. I listened as speaker after speaker expressed concerns that “good” churches, particularly from Texas, would refuse to join if the CBF set a precedent for inclusion. There was no discussion about the vibrant, thriving LGBTQ-inclusive congregations whose lives and work would have been validated and renewed if the policy were voted down. Instead, I watched as greyed head after greyed head nodded enthusiastically while old men who represented everything I had come to McAfee to escape played to their fears and prejudices.

When the vote was finally tallied, and I listened to the uncharitable comments directed at those of us who had argued for inclusiveness, I realized that the Cooperative Baptist Fellowship was not trying to make a complete break with fundamentalism. Instead, the CBF was destined to be a home for people whose far-right conservativism wasn’t quite fundamentalist enough for the fringe-right gatekeepers of the new Southern Baptist Convention, and who wanted to recreate as much as they could of their memories of the Leave-it-to-Beaver era of the old SBC.

In a concession to the common sense conclusions of the first part of the century that had already ended, they were open to the possibility of female clergy, as long as they did not become too prevalent. Nearly a generation later, the common sense of this century is also starting to intrude into CBF deliberations. Hundreds of people connected to the Cooperative Baptist Fellowship signed a “Statement of Solidarity” with LGBTQ persons. (It is worth noting that this statement aligns closely with the position of the older but smaller Alliance of Baptists, which has ordained LGBTQ persons since its inception in 1987.)

In response, several CBF leaders have weighed in, with differing perspectives. Don Durham continues to preserve his prophetic voice, calling CBF to account for its sin of exclusion. He concludes, “I came to CBF over a decade ago with the unfortunate perspective that CBF was the most exclusive inclusive group I’d ever tried to be a part of. I’ve held on more or less faithfully for 25 years in hopes my tribe would prove me wrong.” Bob Setzer has written an excellent piece about why he has changed his view since his “Yes” vote of sixteen years ago. His recollection of the process that created the policy is far more charitable than mine, but I think his logic is sound that it is time to reverse this “increasingly damaging and disastrous personnel and funding policy”

Conversely, Robert Parham, Executive Director of the Baptist Center for Ethics, has written an opinion piece in which he resurrects the arguments from the meeting that closed the previous century. Subordinating the transcendent power of the gospel to the earthly priorities of denominational wealth and power, Dr. Parham asks, “Given what has happened with mainline Protestant churches, what evidence is there that such illumination will lead to church growth and expanded global mission efforts?” The answer, of course, is in Luke 12, when Jesus explains, “For it is the nations of the world that strive after all these things, and your Father knows that you need them. Instead, strive for his kingdom, and these things will be given to you as well.”

Even more offensive than Dr. Parham’s prioritization of earthly institutional success – over the eternal priority of offering an inclusive gospel – is his understanding of the key social justice issue of this generation. His article completely ignores the heartbreaking consequences of the Church’s historic prejudice against LGBTQ persons. Instead, Dr. Parham primly dismisses an issue of justice and civil rights as an attempt to “validate [modern] culture’s sexual mores.”

Apparently the “moderate” Baptist movement’s top ethicist needs a primer on the difference between sexual orientation (which relates to either the biological sex or gender identity of one’s sexual partner) and sexual morality (which concerns itself with conditions under which it is ethical to have sex with one’s sexual partner(s)). It saddens me that, in 2016, any theological leader would write in a way that ignores this simple concept. In his defense, however, it is a distinction that would also have been completely lost on the authors of our Scriptures, whose understandings of sexuality were linked deeply to the patriarchal and misogynistic political systems that sought to control wealth and heredity, female sexual autonomy, and the commodification of women’s bodies.

Consequently, Scripture is as useful a guide on marriage and human sexuality as it is on slavery. Which is to say that our Bible has a wealth of valuable contributions to make in helping us to develop a healthy, Christian ethos on those and many other topics; but that contribution will not be found through replicating the worldview of the people who wrote and edited the Bible. We have found a Christian ethic of human rights and dignity that rejects slavery, despite Jesus telling stories that looked favorably on masters beating their slaves, and St. Paul’s instructions for slaves to obey their masters. Likewise, when it comes to human sexuality, we have to find a way to apply the principles of Christianity to our modern social setting in a way that is not compelled to carry forward the anachronistic superstitions and prejudices of the ancient world that birthed our tradition.

Failing to separate the core values of our faith from those prejudices is at the heart of the fundamentalism which “moderate” organizations like the Baptist Center for Ethics claim to oppose. This is what makes the myopia of Parham and those who share his views all-the-more dangerous. Rejecting biblical literalism about slavery and women, but preserving it on sexuality, also preserves the underlying logic that makes fundamentalism possible, even if it does not apply that logic universally.

“Moderate” opponents of an inclusive view of marriage and sexuality often argue that sex and marriage should be treated as a separate category from the other topics whose relevant passages they re-interpret or ignore. They are quick to point out that marriage is often a metaphor for the Church’s relationship with Christ, and therefore is “unique” among the ancient institutions described in Scripture. This approach, however, ignores the fact that we do not feel compelled to continue to farm using first-century methods, nor are we obliged to preserve the first-century pearl trade.

In fact, oppressing people over hyper-literal fidelity to a metaphor seems remarkably similar to the passionate conflicts of prior eras in which Protestants found themselves the minority group arguing against the literalism of transubstantiation. That argument turned out to be more about politics and regional/generational alliances than theology, something that I suspect is always the case when one group or another claims to simply be following their religion’s Scriptures.

If the Cooperative Baptist Fellowship wants to remain relevant into the next century, they need to move beyond a tentative, piecemeal denunciation of fundamentalism. Instead, they must reject fundamentalism of all stripes and in all its incarnations. Christianity survived learning that the universe is not geocentric, and that women and men are equals, and that some people cannot own others. Christianity will survive the gradual and eventual elimination of all vestiges of the bigotries and superstitions of the era that produced it. The question is, will the CBF?

Share This:Print this pageEmail this to someoneShare on FacebookTweet about this on TwitterShare on RedditPin on PinterestShare on TumblrShare on Google+Share on LinkedIn

The Sky Is Not Falling

Icon of the Council of Nicaea

Symbolum Nicaeno-Constantinopolitanum (Wikipedia)

The astonishing rhetoric from the far right has reached such a level of absurdity, that is easy to confuse it with parody. Presidential candidate Ted Cruz called this “some of the darkest 24 hours in our nation’s history.” An American Family Association editorial by Bryan Fischer compared Obergefell v. Hodges to the September 11 terrorist attacks on New York and D.C., and then made the even more astonishing claim that American citizens are now “serfs on a plantation run by cultural elites wearing black robes.””Crunchy Con” pundit Rod Dreher used an opinion piece in Time to continue to push for his “Benedict Option,” making the melodramatic claim that orthodox Christians “are going to have to learn how to live as exiles in our own country…with at least a mild form of persecution.

Common to these and other impassioned screeds from the far right, is the claim that full inclusion of LGBT persons is an attack on Christianity. In making their case, far-right Christians have even partnered with non-Christian groups to fight in every sphere against that inclusion. This means that socially conservative voices have elevated the issue of LGBT rights to the level that it trumps issues of actual theology, e.g. the nature of God, the Church, and humanity. The irony is that they make these partnerships, including with groups who actively work to undermine Christian orthodoxy, because of their desperate claims that it is Christianity itself that is under attack. This is patently absurd for several reasons, in particular: the nature of Christian orthodoxy, the diversity of Christian views on LGBT rights, and the actual impact of full LGBT inclusion on American life.

The Nature of Christian Orthodoxy

The history of Christian orthodoxy offers little support for the far-right’s claims that Christianity itself is under attack.  Literally meaning, “straight belief,” the concept of “orthodoxy” in Christianity grew out of the need for increasingly geographically separated Christian communities to establish a framework for what defined “Christian” belief.  Over the course of hundreds of years, through a process of ecumenical councils, Christian leaders worked to find consensus about what common, core beliefs defined our shared identity as “Christians,” despite our many differences in practice.  The foundational statements of those beliefs are found in the Apostles’ Creed and the Nicene Creed.

Elsewhere I have written about how these beliefs break down, how fundamentalism damages the strength and meaning of traditional orthodoxy, and how orthodox Christian beliefs are not an impediment to social progressivism. I will not restate those essays here. The short version is this:  throughout history, Christians have disagreed about what it means to act as a Christian. The members of the early Church had no personal possessions and were pacifists. For over fifteen hundred years, most Christians were comfortable with the institution of slavery. Festal and feasting obligations, baptismal practices, and a wide range of other issues have been sources of disagreement and debate for Christians since the Apostles first argued about whether or not uncircumcised Gentiles could be Christians, twenty years after the crucifixion. And yet, despite our many differences, we have all remained Christians because what defines Christianity is not our diversity of beliefs about specific behaviors, but rather our common beliefs about the nature of God, the person of Jesus, the character of humanity, and the good news of the gospel. This is the totality of Christian orthodoxy. Consequently, unless there is a sudden and overwhelming cultural push to deny the Trinity, or the unique divinity of Jesus, or that humanity is restored to God through Jesus’ sacrifice, then there is no “attack on Christian orthodoxy” in mainstream culture. In fact,  the most prominent group in the US to attack the Christian understanding of the nature of God and humanity is the Latter Day Saints, but the opponents of marriage equality consider the issue of same-sex marriage so much more important than actual Christian orthodoxy that they are willing to overlook real doctrinal issues for the sake of their pet casus belli.

The Diversity of Christian Views on LGBT Issues

They have no choice, because their fellow Christians are not uniformly on their side. On the individual level as well as on the denominational level, Christians have a diversity of views on same-sex relationships. Beyond that, the trend is unambiguous: Christians increasingly affirm same-sex relationships as equivalent to opposite-sex ones, and the majority of mainline Protestants in the United States no longer view homosexuality as a sin. I have written on this subject, and the relevance of biblical studies, at length. As time moves forward, more and more of us concur with Anglican Archbishop Desmond Tutu, that, “A parent who teaches a child that there is only one sexual orientation and that anything else is evil denies our humanity and their own too.

With these trends in mind, and recognizing the growing body of Christian scholarship in support of LGBT rights, it is virtually impossible to make the claim that “orthodox Christianity” is somehow under “attack” by the movement toward full inclusion of LGBT persons. Many of the people pushing for those rights are themselves orthodox Christians. It is not orthodox Christianity that is under attack, it is fundamentalism, a contemporary movement that emerged when the cumulative effect of hundreds of years of Enlightenment thinking eventually made a superstitious and overly-simplistic approach to Christianity and Scripture untenable. It’s hardly surprising that fundamentalism is increasingly under “attack” by social progress. The movement was created to fight against progressive issues. It is unlikely to survive their victory.

It important to note that fundamentalism is not, however, an implicitly Christian movement. If it were, it would not have so much in common with fundamentalist Judaism and fundamentalist Islam. Fundamentalism is a social movement by people who feel left behind by science, scholarly research, feminism, civil rights, and other areas of social progress. It simply dresses itself up in religious rhetoric in an attempt to deflect criticisms of its irrational claims. As an analogy, imagine if a building were on fire, and there is only one exit. Everyone inside the building is wearing a red shirt. One person, for some unknown reason, wants everyone to die in the fire, so he puts on a red shirt and blocks the only exit. His assumption is that, if he clothes himself like everyone else, his motives will seem to be beyond reproach. Now imagine that everyone in the building shoves him aside to get out of the building. Any claims the man might make that he was being mistreated because of his red shirt would sound absurd. Fundamentalist claims that their views are under attack (again, often by their fellow Christians) “because of their Christianity” are equally absurd.

The Realities of Same-Sex Marriage

Not all people opposing LGBT rights, however, are fundamentalists. There are deeply established cultural norms against homosexuality that are only slowly fading away in some places. Lacking a familiarity with the Church’s long history of diversity opinion, and even profound doctrinal shifts, regarding social issues, they assume that their beliefs regarding homosexuality are substantiated by Christianity. They are often unaware that, were they to be consistent, the same simple biblicism that allows them to casually condemn homosexuality would also require them to affirm slavery and give all their possessions to the poor. They are willing to accept complex theological arguments when it makes their lives more comfortable, and unwilling to do so when it might make them face their own prejudices.

In the coming years, that will become increasingly difficult to do. In the same way that few people feel justified in arguing against multi-racial marriages using religious rhetoric, the shifting cultural consensus will make arguments against same-sex marriage seem equally incomprehensible for future generation. So yes, opposition to same-sex marriage is under attack in the United States, but that is not the catastrophe that the right wing wishes to claim. Ultimately, only one thing has changed: people of the same sex can now get married everywhere in the United States. Some marriages will have two husbands, some two wives. Some children will grow up with two mothers, others with two fathers. Some of the couples growing old together, holding hands in their rocking chairs on their front porches, will be male-male or female-female. That’s the shocking thing about same-sex marriage – it’s just marriage. How can more people trying their best to sustain each other and their families, for better or for worse, in sickness and in health, for their entire lives, be a disaster in any way?

The Sky Is Not Falling

The unequivocal answer: it is not. The sky is not falling, civilization is not coming to an end, and Christianity is not under attack. The claims of the politicians fighting this fight simply do not  hold water. “Christian orthodoxy” is not under attack, because social issues are not fundamental to Christian orthodoxy. Christians and Christianity are not under attack, because many of the people actively working for LGBT inclusion are, themselves, Christians. Ultimately, Western civilization is not in crisis, because all we are talking about is people having the chance to spend their lives together, raise their children together, and share in the joys and challenges of marriage.

In his own discussions of the nature of orthodoxy (defending, in fact, the pietist movement that was a forerunner to modern evangelicalism), Rupertus Meldenius concluded, “in essentials: unity;  in areas of question: diversity; in all things: charity.” That is the center of the two-thousand year history of Christian orthodoxy – finding common ground in God, recognizing the limits and diversity of our flawed human logic, and – when in doubt – erring on the side of love. If, in fact, all of us who have worked so hard for LGBT inclusion have erred, it is on the side of love, and the only thing threatened by love is hatred.

Share This:Print this pageEmail this to someoneShare on FacebookTweet about this on TwitterShare on RedditPin on PinterestShare on TumblrShare on Google+Share on LinkedIn

A Prayer of Gratitude for Marriage Equality

Fractio Panis - Image from the Catacomb of Priscilla

Fractio Panis from the Catacomb of Priscilla in Rome (Wikipedia)

Most generous God, since the earliest days of your Church, when your Son, our Savior, Jesus Christ, first invited us to the banquet feast of the gospel, we have – in our brokenness and sin – sought to exclude those whom we considered unworthy to share in the sacrificial gifts you have placed into our hands. Seated at the Council of Jerusalem, less than a score of years after the Ascension of the Lord, your own Apostles debated whether the uncircumcised were welcome at your table. Through the providence of your guidance, the gospel was opened to those whom the prescriptions of the Law had excluded.  Thank you, generous God, for welcoming us all to your table.

We ask your mercy, most holy God, for in the centuries since, we have proven intransigent in our unwillingness to remember the words of the Apostle James, that we should, “not make it difficult for the nations who are turning to God,” and instead we have continued to add “other burdens” born of our own provincialism, narcissism, and prejudices. Forgive us, merciful God, for the times when we have failed in your commission to share the good news of freedom for the oppressed. We failed because we feared that their freedom would somehow cost us the privileges we have come to enjoy, and it is only perfect love that can cast out that fear. Forgive us our failure to obey your command to love one another as you love us. Thank you, holy God, for your mercy.

God of all love, we give thanks to you, as we continue to move forward into an era in which the loving, committed unions of men and women of the same sex are recognized and celebrated in our sanctuaries and in our courthouses. We give thanks to you, God of all rejoicing, for we know that it is only in our love for one another that we know you and see your face.  May we hear the echoes of your laughter in our own cries of joy at the welcome of our brothers and sisters.  In celebrating love, may we come more fully into the knowledge of the love of Christ, which surpasses all understanding.  Thank you, joyful God, for your love.

Guide us, God of wisdom and compassion.  As the light of your extravagant generosity grows ever more bright in our world, may we not neglect those who remain in shadow. May we hear the voices of those who no longer feel welcome at your Celebration, whose cries of dissent have been silenced by the tide of inclusion. May we remember, in our fallibility and brokenness, that we too fall short of the glory of God, and even at our best we only glimpse the truth of your grace through a glass darkly. May we always include in your Church those with whom we disagree, our fellow sinners for whom your beloved Son gave his precious life. As we offer them welcome, may we also never cease to seek out the other sheep of your limitless flock, who – through our own failures in proclaiming the gospel – continue to believe themselves outside the scope of your grace. Thank you, God of wisdom and kindness, for the expansiveness of your grace.

In all things, may we celebrate that your mercy triumphs over our failed judgment.  For you have called us to act with justice, love kindness, and walk humbly before you.  When given the opportunity, may we choose welcome over rejection. May we choose mercy over moral superiority.  May we choose fellowship over ostracism.  Ultimately, may we choose love over everything, for you, our God, are love. Amen.

Share This:Print this pageEmail this to someoneShare on FacebookTweet about this on TwitterShare on RedditPin on PinterestShare on TumblrShare on Google+Share on LinkedIn

Grammy Weddings a Great Step

“The arc of the moral universe is long, but it bends towards justice.” Dr. King

Last night’s wedding at the Grammy’s was not just about showing same-sex couples getting married, it was also an opportunity to show the long arc of civil rights that began over a century ago with the Women’s Rights movement, and was carried forward half a century ago with the American Civil Rights movement, is now bringing forth a new harvest of Marriage Equality. An African American woman was the celebrant at a wedding for couples of a variety of backgrounds. Some of the pairing were same-sex, some of them were multi-ethnic, and they all were beautiful. The entire scene – not just the same-sex unions – would have been described as “blasphemous” and a rejection of “biblical values” by the fundamentalists and bigots of (only recently) by-gone decades.

The fight for marriage equality is not the “LGBT rights” movement, it is the continuation of a journey that has spanned generations, a journey to understand our faiths and our traditions in a way that liberates them from the prejudices, ignorance, provincialism, and ethno-centrism of our ancestors.

Having millions of people celebrate last night’s wedding wasn’t a victory, because we are not in a battle that can ever be fully won. It was, however, a reminder that we are one step nearer to that hope of beloved community, and bending ever closer toward justice.

Share This:Print this pageEmail this to someoneShare on FacebookTweet about this on TwitterShare on RedditPin on PinterestShare on TumblrShare on Google+Share on LinkedIn

Regarding Ender’s Game

Ender's Game Movie Poster

Ender’s Game Movie Poster

The topic of boycotting the new Ender’s Game movie is generating considerable debate in the speculative fiction community right now, especially after Orson Scott Card’s recent plea for “tolerance” of his past intolerance.

1. Homosexuality in general – This comes up any time its germane even tangentially to the topic at hand. Bigotry against people in same-sex relationships is sufficiently destructive that you cannot avoid talking about its consequences when addressing related issues. As Card, and other religious fundamentalists apparently realize, the issue is settled and they are on the losing end of history on this one (as the segregationists were a couple of generations ago). This one is done, but it is still important that we don’t forget the injustices that gay, lesbian, and transgender people have endured in the past.

2. Enjoying the art of someone whose views we dislike/detest – This one, I think, is not absolute. Would I hang a picture on my wall painted by someone who worked for Monsanto? Probably not, but possibly. Would I hang a painting on my wall that was painted by Hitler? No. Would I hang a picture on my wall painted by someone who smokes cigarettes? Sure.  Distance in time and place make a difference. I’m sure that there are a lot of things in Sumerian culture I would find horrifying – but I still read Gilgamesh.

3. Financially supporting someone whose views we dislike/detest – This is somewhat different, especially when the person actively uses their fame or wealth to influence those issues which we hold dear. Personally, I try not to give money to people or organizations that use those profits for causes I oppose. Because of the incestuous nature of our corporate culture, and the fact that many corporations act in despicable ways, this is sometimes hard to avoid – but I don’t think it’s an unreasonable, general rule.

4. What happens when something becomes a cause celebre? – Sometimes how we spend our money becomes a political statement over and above its inherent value. This happened with Chik-fil-A, and is now happening with Orson Scott Card. At that point, sometimes there is value in simply joining your voice with the chorus making the public statement that some behaviors/ideas are despicable, and we repudiate them.

5. Orson Scott Card himself – In my interactions with him (only by correspondence) he has always been gracious and thoughtful. Perhaps in the echo chamber of religious fundamentalism he did not realize just how offensive his statements really are, or how out of step with mainstream Western culture (religious and secular) he has become. Perhaps also he did not realize that the SF community – likely because of the level of education of its members and the nature of the genre – has increasingly become even more welcoming and affirming than the general culture. I understand why some folks defend him (for who he is as a whole), and I understand why others vilify him (for the reprehensible things he has said). As with any kind of bigot, the question is “How do we love the sinner and hate the sin?”

Share This:Print this pageEmail this to someoneShare on FacebookTweet about this on TwitterShare on RedditPin on PinterestShare on TumblrShare on Google+Share on LinkedIn