God and the Gay Christian: A Wesleyan Perspective

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When I read Matthew Vines’ new book, God and the Gay Christian, I wished my younger self had had this book. I was a closeted gay guy who attended the very conservative, evangelical Church of the Nazarene, which for all intents and purposes is the little brother to the United Methodist Church, both of which are under the WesleyanArminianism faith tradition.

Whenever there is a situation that is hard to reconcile the first place a Wesleyan gets help is from the Bible. But we, Wesleyans, don’t use the Bible alone. We approach the situation using the Wesleyan Quadrilateral, a four-pronged test that helps us make sense of it. The Wesleyan Quadrilateral views the situation in the context of scripture, experience, reason and tradition. Vines’ book has put the issue of being a gay Christian perfectly into the framework of the Wesleyan Quadrilateral.

In my many years as a closeted gay, I would secretly read articles about Christianity’s view of homosexuality and faith and feel hopeless. The pro-gay texts would negate the importance of scripture and emphasize experience. Which made me feel good because I wasn’t being told I was going to hell, but also made me feel heretical because I had to become a Marcionite to get there, which then made me feel like I was going to hell. The anti-gay texts would do the opposite; they negated all my experiences as a gay Christian in order to honor what the Bible says, and I’m back to hell without passing Go.

Vines’ book is different. He approaches the topic by placing high value to the role of scripture. The same way Wesleyans view it. He continues to balances that high value of scripture; with his experience of growing up a gay Christian in Kansas; defers to church tradition on its application of celibacy, marriage, and sexual orientation; and walks you through the reason and logic of supporting the case for same-sex marriage. This book could be the new benchmark in which all conversations about Christianity and homosexuality start.

The topic of homosexuality inside the Church is not without controversy. Critics are already saying that Harvard educated Vines has misused biblical hermeneutics (how scholars interpret the Bible) in order to manipulate his readers. I could write ad nauseam of the clichés and scare tactics opponents are saying about this book. My favorite critique says that Vines wrote the book as part of the larger gay agenda, timed perfectly to “introduce confusion within the evangelical firmament.” The Wesleyan Quadrilateral can test claims of the opposition too. How do they look on the backdrop of what we know of scripture on this topic; the experiences voiced by gay Christians; the traditions regarding the treatment of the other; and the reasoning’s behind such accusations?

I feel like God and the Gay Christian will have a depolarizing effect on a topic that has become über polarizing for the Church. A part of being Wesleyan means that I have to make room for everyone at the Lord’s Table, even those completely in opposition to my stance on same-sex marriage. Doing so unites us. Vines’ book lets us make room even for them.

Vines’ central theme isn’t solely finding Christian blessings of same-sex marriages, but rather our awareness of treating everyone as being created in the image of God. Vines masterfully bankrupts the church’s policy of exclusion and blanket celibacy for gays and lesbians by pointing out that we are to called and created be in relationship with one another because God is in relationship with God’s self (Father, Son, and Spirit). This lines up perfectly with the Wesleyan doctrine of social holiness. To paraphrase Jürgen Moltmann we are invited to participate in the perichoresis, or the circle dance, with God, and invite others to join.

My hope is that God and the Gay Christian will help people who are struggling to reconcile their personal faith with human sexuality like I was before I came out. Or maybe it will encourage people who are on the fence about this issue to boldly step out and engage in ways that help restore broken relationships and invite more people to the Table, and into the great circle dance.

Are You Being Served?

Are You Being Served?

Every Sunday night the local PBS affiliate in Oklahoma City plays a set of British sit-com classics. The second one is called “Are You Being Served?” Taking place almost entirely on the men’s and women’s floor of the Grace Brothers department store it follows the employees through their day of helping customers and staying out of trouble with the owner.

It is late in the Lenten season. We are at a point in the journey where we begin to wonder if Easter will ever arrive. Like our cast watching the clock until their shift is over, we wonder if we will make it through. 20 days left… then I can have pop again. 15 days left… then I can get on Facebook again. 10 days left… then I can eat chocolate again. Fasting a part of us to overcome temptation. Lent will end, but it isn’t over yet. Before it does we need to answer the question, “Are you being served?”

During this season of Lent we step into the wilderness just as Jesus did before he entered Jerusalem. We are wandering the streets of an urban maze. The journey leads us into places we don’t want to go. Streets we’ve never been on, but somehow they look familiar. Darkness creeps over the sky, as shadows grow deeper.

In the twilight we look out at the world; faceless figures moving on the horizon. We need to keep going. But we stay just a bit longer on the street corner as our eyes adjust to the dimming atmosphere. Gazing down the street ahead, streetlights begin to flicker on helping us to begin to make out what we see.

Keenly aware of our surroundings our eyes tear up. We see the world, this city, and these people as broken. Surrounded by brokenness and overwhelmed on how to stop it. Down the road we see a church, and find brokenness even there. It outrages us, but we cannot do anything about it. The windows of the store behind us reflect our broken selves. We stare back into the reflection. The pretense of perfection is removed our true self is exposed. We stagger back, embarrassed and hoping no one else saw our reflection. How can we fix the brokenness around us if we are broken too?

Sometimes it all seems hopeless. And our question still remains unanswered.

We can’t find the answer internally. It is a questioned posed to the group. Each customer that walks into Grace Brother’s Department Store is asked, “Are you being served?” While we laugh at their wild antics and mishaps of how they help the customer in a sit-com, it is rather painful when we hear answers from real life.

It is a scary thing to ask the Children of God if they are being served, because we assume everyone is. We are scared of hearing “No…I’m not. I’m being overlooked.” Too often we ask the question and are too quick to wait for a reply. Too often we are confronted with people not being served by the Church that we don’t even need to ask. Too often our response is to do nothing.

Instead we need to adjust our course as a Church. Lent offers us the time and space to do that. Lent was used as a time to welcome back those who had strayed from the Church. They would be welcomed back with a new baptism on Easter. Therefore, as a Church, we can use this time to find out who among us is not being served, and serve them in time for Easter.

If one of us is not being served, the whole Church suffers because of it. If there is just one person that is being hurt by the Church, we all hurt.

To fix the brokenness we see all around us, the broken world, the broken church, the broken people, the broken self, we serve those around us. Even though Lent exposes our personal brokenness, it doesn’t cripple us from participating in God’s redemptive works that initiate things being fixed and set right. We ask to be forgiven by those we’ve over looked and prepare to set out on a new path by Easter. In this process we find reconciliation. Those who weren’t served are being served now.

But we don’t stop there. We ask the question again, “Are you being served?” to everyone we meet.

Even after the Church of the Nazarene decides to include people like me, there will be another group out there waiting for the Church to be of service to them. Once all the gay and lesbian feet are washed, there will be another group with unclean feet.

Who still needs their feet to be wash?

Who is it at our church that is being overlooked?

Who is not here?

Who is not being served?

Keeping Up Appearances

Hyacinth

Every Sunday night on OKC’s PBS affiliate OETA, a British block on the tele airs that includes: Keeping Up Appearances. It follows the antics of middle-class socialite Hyacinth Bucket (It’s pronounced Bouquet!). Nothing embarrasses Hyacinth more than her chav-esque brother-in-law Onslow. She can hear that he isn’t wearing a shirt even on her “white slim-line telephone with auto re-dialer.” She wants to be more like her wealthier sister Violet, who has “a Mercedes, sauna, and room for a pony.” Hyacinth’s biggest fear is that her neighbours will find out that her life isn’t as perfect as she projects it be. Hyacinth insists on formality and proper form as she tries to climb up the social ladder. Her rigid adherence to etiquette sends her falling embarrassingly back to the ground.

The Church shares some personality traits with Hyacinth Bucket; correcting people on trivial facts; insistence on tradition at the cost of relationships; the whitewashing of one’s past or current well being. The result is a Church that caters to the rich board member rather than the homeless non-church goer. The Church’s track record on women in ministry, science, LGBT issues, all have been swept under the public relations’ rug and ignored.

For example, the policy for women in ministry for the Church of the Nazarene has been inclusive since the church was founded, but the practice has been far from it. From 1920 to 1988 there were only two District Superintendents elected. 2005 was the first and only time a women has held the highest office as General Superintendent. Three of the General Superintendents currently elected only had a total of 3 women pastors on staff at two of the top ten largest Nazarene Churches in USA/Canada. When we retell the myth of inclusion for women, and still don’t have the numbers to back it up, that is keeping up appearances.

One doesn’t need to look any further then the story of Galileo. He was convicted of heresy for telling people the sun doesn’t revolve around the earth. The Church pointed to scripture to ‘prove’ Galileo wrong, that the sun in fact did rotate around the earth.  It would be another 500 years before Galileo would be exonerated by the Church that formerly banished him.

The Church’s power and influence is much like Hyancith’s. Those who wish to turn down Hyacinth simply because she won’t accept no for an answer. Similarly, those who wish to stand up to the well polished PR machine of the Church find themselves in an uphill climb. Wouldn’t the conversation about LGBT issues in the Church be different if the Church acknowledged that LGBT people go to Church and included them in the conversation?

Hyacinth has a desire to be around people of the best breeding in higher socio-economic classes like her sister Violet, and doesn’t her best to hide any connection she has with the lower ranks like that her two other sisters. Sadly the Church will cater to those who fit a certain mold instead of focusing on the people the Church is instructed to cater to, the outliers. The PR machine glosses over the homeless and those in poverty when putting pictures up on the Church website.

The Church’s effort to become a “glorious Church, without spot or wrinkle” has hurt many people. Because of it people have legitimate reasons never to step foot into a Church again, or associate themselves in any way with Christianity. The Church has got it backwards. We don’t become spotless and then show up on Sunday, we come as we are full of our sins, dirt, soils and stains. It is only when we acknowledge our faults to one another that the doors are open for the awesome power of redemption, forgiveness, and reconciliation to come through. We play this game of keeping up appearances so to look perfect. That game backfires and hurts the people the Church is supposed to protect.

It is embarrassing to admit mistakes. It is awkward. It is hard for the Church to admit it has gone about things in the wrong way because the Church is made up of people who hate to admit they are wrong. But God is stubborn just as much as we are. God will wait, and God won’t budge on loving us or loving on God’s Church. We don’t have to keep up the appearance of perfection when we are in the presence of God. Why should we when we are around God’s people? Let us all acknowledge our dirt together, for when we finally do, the sooner we shall be clean.

Much to Hyacinth’s chagrins her neighbours and friends know about her brother-in-law Onslow, and her sister Rose whose skirts are too tight and too short for public viewing, and they don’t care. They know, and they don’t care. Everyone seems to know that sinners go to Church except for the denominational Facebook page. How much more will God pour out God’s love on a Church that recognizes its faults and seeks forgiveness from the people it’s wronged?

Advent: The Hope of the Already, but Not Yet

Advent

Ty

When people ask me where I’m from, I say without hesitation, “Kansas City.” But that isn’t entirely true… I’ve never actually lived in Kansas City. I grew up 2.411 miles from Kansas City’s border, but that still isn’t in Kansas City. I grew up surrounded by all the great amenities Kansas City has to offer, the fountains, the Country Club Plaza, Swope Park, and KC Royals games, but I still wasn’t from Kansas City. A short 2.411 miles separated me from officially being from Kansas City. I was living almost in Kansas City, but not quite Kansas City.

Life is full of “almost, but not quite” moments too. For example, when people are engaged, they have committed themselves to one another symbolically, but haven’t legally yet. They are almost, but not quite, married. We uses phrases like “for all intents and purposes” or “close but no cigar” to cover the gray area of life’s in-between moments. Between what it technically is, and what we assume it to be.

We are in one of those gray areas right now. The season of Advent is the start of the Christian Calendar, and is celebrated on the four Sundays prior to Christmas, this year starting on Sunday, December 1st. Ordinary Time has come to an end, something different is about to happen, but it hasn’t happened yet. Celebrating Advent means we prepare our heart, mind, body, and soul, for the coming of Christ at Christmas. Advent elevates the way we go about life to a level that isn’t quite actualized yet.

It is easy to miss in the hyper-commercialized, hyper-consumerist culture that tells us that the reason for Christmas is to have a strong 4th Quarter. But behind the shopping, decorations, lights, holiday parties, and music is a call to live beyond those things and to refocus ourselves on something that is waiting up head: The Kingdom of God. It isn’t here yet, but isn’t completely separated from us. The Kingdom is here now, but not quite here fully.

The world we live in is hurting and broken. It is easy to say it is the “not here at all” Kingdom of God. But every now and then, we catch glimpses of this “now, but not yet Kingdom” through everyday people acting as the person of Christ. When people act as Jesus told us to act we steal a glance into that better reality. Jesus told us to look after those less fortunate then ourselves. He told us to love our enemies and forgive those who don’t deserve our forgiveness. He told us to love one another. He told us that some day the Kingdom of God will be here, but until that day comes we should actively engage the World, in ways that widen the view of the now but not yet Kingdom.

When we engage in the systems of the World in the counter-intuitive manner Jesus instructed, those systems of power and control begin to look different. The powers and principalities are themselves reformed and renewed in order to fit into this “now but not yet” Kingdom. As a gay Christian, it is the hope that Advent brings that gives me the ability to look beyond the current status of the church, to one that is free of institutionalized discrimination and prejudice towards LGBT people. It sounds foolish, and maybe it is, but that is my hope.

It may take some time for that hope to be realized, but there are places where the powers are already being reshaped right now. Whole denominations and groups of believers that have committed themselves to be more like Christ simply by including LGBT people amongst them. Sometimes this means actively defying church rules so that Christ’s love can shine through. This is already happening in Pennsylvania; Rev. Frank Schaefer, a United Methodist pastor, faced a Church trial for officiating at his gay son’s wedding. His act of love exposed the ugliness of the Church, but it also gave us a glimpse of what the Church should look like. Advent reminds us all good is being done in the Church right now, as well as showing us the long way we have to go before full reconciliation between the Church and LGBT Christians is completed.

I hope to return to Kansas City, and actually be living in Kansas City, but until that day comes, I will still consider myself as being from Kansas City. When I hear the Christmas story this year, I will continue to imagine ways I can engage the world that will usher in the already, but not yet Kingdom of God. As we celebrate Advent, let us all remember the Kingdom is already here, and that should give us great hope.

This piece first appeared in the December 2013 issue of The Gayly, the largest gay, lesbian, bisexual and transgender monthly newspaper in the South Central USA.

Statement of Support for United Methodist Rev. Frank Schaefer

Schaefer Statement Pic

Norman, Okla. – Earlier this week, our sister Wesleyan denomination, The United Methodist Church (UMC), held a church trial to decide the future of Rev. Frank Schaefer for officiating at his gay son’s wedding. He was suspended for 30 days after which he will be defrocked if he does not fully intend to obey all of the Book of Discipline for the UMC.

During these times of growing polarization between believers, we need to acknowledge that the Church, is hurting, broken and in need of the redeeming work of Christ. We find healing and reconciliation when we share the broken body and shed blood of Jesus. Christ has set the table and invited all to partake. How do should we respond when a person or group of people feel as if they are lesser at the same table? We should respond in love. Love for his son caused Rev. Schaefer to act and love calls us, the Body of Christ, to act by erasing the superficial lines that divide us (e.g. social economic status, cultural bias, gender or sexual orientation). Love does not discriminate. Love does not play favorites. Love will not only win, it will prevail.

Nazarene Ally applauds the efforts of allies, such as Rev. Schaefer, who not only preaches love, but also puts it into practice. His words and deeds are the embodiment of Christ bringing about the Kingdom. We thanks those in our sister organization, Reconciling Ministries Network (RMN), for their efforts to expose this trial and verdict for what it is, but also provide a model for how a denomination can move forward as more RMN communities are being added daily. Nazarene Ally again calls upon the Church of the Nazarene to look into ways that bring about reconciliation between LGBTQ Nazarenes, and the Nazarene Church.

Our prayers are with Rev. Schaefer, and his family during this period of reflection that they will not lose hope during this difficult time. We also pray for our counterparts in the RMN and the UMC, that through the broken body and shed blood, we can all come to the Table and find reconciliation.

The Church of the Nazarene’s Growing Minority Population: LGBT Allies

Indianapolis in repose.

FELDER

Ben Felder – Special contributor to Nazarene Ally – 

(Oklahoma City, Okla.) It just so happened that one of the biggest moments in LGBT equality coincided with one of the biggest events for the Church of the Nazarene. Earlier this summer, while the United States Supreme Court rendered two decisions that were a victory for the gay rights community in Washington, D.C., the Nazarene Church was holding its General Assembly in Indianapolis, Ind.

Officially the Nazarene Church’s position on same-sex marriage is that it is a sin and that God’s will is for marriage to only be opened to couples of the opposite sex. There are many in the church that hold tightly onto that belief, and while the majority of Americans celebrated the Supreme Courts’ rulings on June 26th, it should come as no surprise that many in the Nazarene Church wanted to make it clear that the denomination is not a part of that celebration.

Nazarene Communication Network News reported on June 27th that a church delegate requested that the Board of General Superintendents reaffirm the Church’s stance on same-sex marriage during the last day of the assembly.

The Superintendents obliged the request and even held a moment of silent prayer.

The COTN’s stance is what it is and there isn’t much that can change that in the near future. But, while the Nazarene Church took a public stance to discredit the idea that same-sex couples can be legitimate families, let me reaffirm the fact that not everyone who calls themselves a Nazarene thinks that way.

Those of us who support the cause of Nazarene Ally are in the minority within the church, but that won’t always be the case. The Nazarene Church is made up of diverse individuals, even more so than a weeklong event in Indianapolis might imply. There are many of us who love our church, and we also love you, no matter what your sexual orientation is. Further more, there are many of us who refuse to reduce you to your sexual orientation and are seeking to create a culture in our congregations that is more accepting.

We are the minority, for now, in the Nazarene Church, but that is changing. Over 700 individuals have “liked” the Nazarene Ally’s Facebook page (hey, that’s a mega church anywhere outside of Kansas City). The impact of Nazarene Ally might not have changed anything at General Assembly but enough people were Googling “Nazarene Ally” that it appeared ahead of NCNNews.com the week of Assembly. Those aren’t scientific measures, but further proof of our Church’s growing culture of acceptance is the comments you see left on the Nazarene Ally Facebook page each week, encouraging those in our pews who feel isolated because of their sexual orientation to know that they are not alone nor are they unloved.

Same-sex families don’t owe the Nazarene Church – or most other protestant denominations – more time to figure this issue out. But I still ask for you patience and to at least know the culture of fear and intolerance that sadly does exist in our church isn’t the only culture to exist.

During General Assembly when the church took time to reaffirm its stance on same-sex marriage, the Superintendents asked that the delegates stand for a moment of silent prayer. Maybe they requested silence because they understand a vocal petition to God might reveal that not everyone is on the same page concerning this issue.

The Recipe for a Good, Biblical Argument (Acts 15)

Peter and Paul... (Not pictured: Mary)

Megan Pardue

Megan Pardue is a native of Oregon. She received a BA of Theology & Ministry from Southern Nazarene University in 2008 and a Master of Divinity from Duke Divinity School in 2012. She is a District Licensed Minister in the Church of the Nazarene and lives in Durham, NC with her husband Keith. Currently Megan serves as pastor of Refuge, a home church in Durham. Megan says in her free time she loves “mastering the art of ‘made to order eggs’; going on kayaking trips, and plans to take on class IV rapids very soon.”

The Recipe for a Good, Biblical Argument (Acts 15) 

Acts 15:2 states, “And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.”

Can we take a moment and pause for a collective sigh of relief?  We are not the first denomination, local church, or group of Jesus followers that has experienced dissent, division, and disagreement.  The earliest Christians didn’t even have a chance to stain the new sanctuary carpet with spilled communion juice before their first controversy.

That’s where we find Peter, Paul, Barnabas and others in Acts 15.  They are engaged in a conversation so important and significant, they paused their missionary work and traveled to Jerusalem to meet with the Jerusalem Council (imagine District and General Superintendents).  The main question they debated was this: “Can Gentiles be saved without being circumcised?” (Acts 15:1, 5).  This was no small question.  Their question cannot be compared to arguments we’ve had in the our denomination over the last few decades, such as hymns verses praise and worship songs or whether or not you must include “Nazarene” in the official name of your church.  For the early Christians, the debate about circumcision was absolutely critical because it had everything to do with adherence to the law, identity, interpretation of the law, and how Jews and Gentiles were going to worship together as one community, the body of Christ.  It wasn’t a debate about an issue; it was a debate about people. 

Though there are no perfect analogies, the debate about circumcision in Acts 15 is similar to our debate about inclusion of people who are lesbian, gay, bisexual, transgender, or questioning (LGBTQ) in the Church of the Nazarene.  Like the debate about the Gentile circumcision, our conversation is infused with identity, interpretation of Scripture, and how Nazarenes on all sides of the debate are going to worship together as one community, the body of Christ.   It’s not a debate about an issue; it’s a debate about people.

Here’s the good news: The Jerusalem Council, through God’s immeasurable grace, listened to one another, heard testimonies, deliberated, and eventually, came to some conclusions about their question at hand.  How did they arrive at a consensus?  The how is precisely where their debate helps us.

In his commentary on the book of Acts, William Willimon argues, “The method of debate in [Acts] 15:7-21 is a useful guide for how the church ought to argue.”[1]  He draws three criteria from the deliberation at the Jerusalem Council, which are,

  1. New revelation
  2. Confirmation by experience
  3. Testing by Scripture

These criteria provide a framework or recipe for how to think through our Nazarene debate about the inclusion of our LGBTQ sisters and brothers in our churches.  To put it another way, these three criteria teach us how to argue.

1. New Revelation

Again, the question at stake in Acts 15 is, “Can Gentiles be saved without being circumcised?”  In response to the statement by some believers, who argued, “No, Gentiles cannot be saved without circumcision,” Peter appealed to his new revelation from God, saying, “he has made no distinction between us and them” (15:9).

Peter alludes to his vision and the entirety of the events with Cornelius (Acts 10:1-11:18).  Remember hungry Peter on the rooftop?  He’s praying on the rooftop when a sheet comes down from heaven by its four corners.  The sheet was covered in unclean animals that Peter, a Jew, is not allowed to eat.  A voice instructs him to kill and eat.  Peter refuses to eat the animals, because they are unclean and his track record with tests isn’t so great (think: “the rooster crows”).  Then, the voice says, “What God has made clean, you must not call profane” (10:15).  After the vision, three men from Caesarea arrive and invite Peter to the house of Cornelius.  The Spirit instructs Peter, “Go with them and don’t distinguish between them and us” (11:12).

God reveals something quite revolutionary to Peter in his vision and the events that follow.  Whereas previously, God forbid Peter, and all Torah following Jews for that matter, to eat unclean animals, God revealed something new to Peter.  God’s work in the world is dynamic, meeting us where we are.  God is doing something different.

Peter clearly understands his vision and the subsequent events at the house of Cornelius to be directly linked to this debate about circumcision.  Yes, his vision was about barbecue and not about circumcision.  But God’s message is clear: We Gentiles who God has made clean, Peter, is not to consider unclean.

The question comes now to our debate:  What is God revealing about the inclusion of LGBTQ sisters and brothers in our church?

By asking questions of others, and ourselves, we create space to consider what God is revealing.  Asking good questions and being good listeners provides a great starting point for a Jerusalem Council type argument.  Subsequent questions might include the following:

How have we experienced God’s spirit in our gay brother or lesbian sister?

What do we lose by not having this person in our church community?

What does it mean to worship Jesus, who spent his life with people on the                                 margins of society?

Who has shown us God’s expansive love and acceptance?

The first criteria for a good argument in the form of a question: What is God revealing?

2. Confirmation by experience

Revelation from God to one individual isn’t quite sturdy enough to stand on it’s own accord.  We, the church, have to test people’s revelations from God with and against our experiences of the Holy Spirit’s activity in our midst and with one another.  (Think of the person who saw the face of Jesus on their burnt piece of toast.  There are really good reasons we have the faith community for discernment.)

Even Peter, one of Jesus’ disciples, had to have his revelation from God confirmed by experience.  He was invited to the house of Cornelius, a Gentile, who Peter had been taught to view as unclean.  Peter shared the gospel and wasn’t even finished preaching when the Holy Spirit came upon these uncircumcised, barbecue-eating Gentiles.  His revelation from God, that he should show no partiality, that there was no longer clean and unclean, was confirmed by his experience in Cornelius’ house.

At this point in the council discussion, Paul and Barnabas recall their own experiences where they witnessed, “all the signs and wonders that God had done through them among the Gentiles” (Acts 15:12).  Two instances of confirmation of God’s work among uncircumcised Gentiles bolster the new revelations from God.

Moving again to our debate in the Nazarene church: Can God’s revelations be confirmed through experience?

Nazarenes frequently speak about God’s revelation as it relates to vocation or calling.  God called my friend Jeanne to minister to victims of sex-trafficking.  I vividly remember hearing some of her stories at the end of last summer, after she’d worked for eight weeks in the Philippines.  Jeanne is, without a doubt, the most courageous person I know.  She described an array of experiences, from giving lectures on anti-trafficking to college students and church members to initiating a raid with police officers to rescue three girls who had been trafficked into Filipino brothels.

On this particular trip, Jeanne would regularly visit brothels with Jim, a health care worker.  The purpose of their visits was to meet with new adolescents and women that just arrived to ensure that they had not been trafficked.  Jeanne asked Jim if he would allow her to share about Jesus with the young women they were meeting.  He was reluctant at first, fearing that speaking about God with women exploited through prostitution would only further their guilt and shame, but he decided to give her a chance.

I struggle to wrap my mind around the scene that repeated day after day.  Jeanne, a young blond woman with an Alabama accent, speaks with a prostitute and a health care worker inside a Filipino brothel.  After Jim finishes his official business, Jeanne begins telling the story of Jesus and the woman at the well.  Jeanne describes the woman at the well as “an entertainer,” an outcast in her own town, filled with shame and fearful of others.  Jesus looks this entertainer in the eye, speaks to her with dignity, and asks her for a drink of water.  He knows about all the men that she has been with, but does not judge her.  Rather, Jesus offers this woman “living water.”  Then, Jeanne asks the woman she’s speaking with, “What do you think living water is?”  She responds to whatever answer is given and shares about the living water found in Christ that quenches all thirst.

God’s revelation to Jeanne was specific, like Peter’s.  Her community confirmed God’s revelation because they saw Jeanne’s passion for this work, they saw her ministering to those exploited through sex-trafficking, and they heard her share about Jesus’ living water.  They knew God was at work in her life; there was no doubt about it!

Here’s the reality for Jeanne.  Despite God’s revelation and the fact that her church community has confirmed her call through experience, she struggles to find a missions organization with which she can work long-term because she is gay.  Though she’s committed to practicing celibacy in singleness and monogamy in partnership, policies and regulations prevent Jeanne from doing the work that God has called her to do.  Rules about who can and cannot be a missionary squander all of the obvious signs that point to what God is doing both in and through Jeanne’s life and ministry.  I pray that she finds an organization that will take her revelation and experience as seriously as the Jerusalem Council did with Peter.

The second criteria for a good argument in the form of a question: Is God’s new revelation confirmed by experience, particularly in the faith community?

3. Testing of Scripture

After hearing all the different opinions in the debate and the testimonies of Peter, Paul, and Barnabas, James rose to address the council.  He affirmed their accounts of God’s favor upon the Gentiles and then tested their stories against Scripture.  James argues,

This agrees with the words of the prophets, as it is written, ‘After this I will return and I will rebuild the dwelling of David which has fallen; from its ruins I will rebuild it, and I will set it up, so that all other people may seek the Lord–even all the Gentiles over whom my name has been called.  Thus says the Lord, who has been making these things known from long ago’ (Acts 15:15-17).

James quotes Amos 9:11-12, which speaks of the inclusion of Gentiles without any stipulations for what laws they must follow in order to participate in the covenant community.[2]

Ultimately, the Jerusalem Council made the choice that Gentiles were not required to be circumcised in order to participate fully in the covenant community.  This choice, however, goes against instructions from the law.  Though there are some accommodations for Gentiles or sojourners that do not require circumcision (Leviticus 17-18), there are clearly requirements that Gentiles be circumcised in other instances.

Take, for example, Genesis 34:15-24, which requires that aliens be circumcised in order to be one people with Israel.  Exodus 12:44-48 similarly requires that strangers (Gentiles) who wanted to participate in Passover must be circumcised.

The Jerusalem Council, then, appears to disregard Scriptural demands for circumcision because of the previous two criteria–God’s revelation and confirmation by experience.  The council must have had some conception of a God that is continually active and revelatory, constantly expanding God’s kingdom through the life, death, and resurrection of Jesus Christ.

How does our Nazarene church test scripture in our debate about the inclusion of LGBTQ church members?

We could get into a whole discussion about Scripture, but that would take up another entire post or several posts.  Instead, I’d like to make two points about the “testing of Scripture” as it relates to Acts 15 and the makings of a Jerusalem Council kind of argument.

First, we must remember that within Acts 15, the church makes a decision that seems to contradict Scripture.  This is not unheard of for Nazarenes.  In addition to the countless Torah commandments that we Gentiles do not keep, there are also New Testament instructions that we’ve decided to do without because God’s revelation has been confirmed through experience.

I am a Licensed Minister in the Church of the Nazarene.  As a senior pastor, I teach and preach at my church every Sunday.  Nazarenes have had this one right from the beginning.  Yet, 1 Timothy 2:11-12 and 1 Corinthians 14:34-35 prohibit me, a female, from speaking in church.

I remember when we talked about women’s ordination in one of my classes at Southern Nazarene University.  My professor, who passionately supported women in ministry, explained the prohibitions in 1 Timothy 2 and 1 Corinthians 14 as culturally conditioned statements, which must be interpreted in light of the culture and time within which they were written.  This is a question we must explore further regarding same sex sexual intimacy.

Second, when we are testing Scripture in our arguments, it’s important to keep Jesus in mind.  Specifically, what happened to allow the inclusion of us as Gentiles through Jesus’ life, death and resurrection?  What was accomplished?  How does Scripture understand the significance of Jesus?  There’s not one answer to these questions, but many answers.  What Jesus did on the cross was so monumental that the New Testament writers employ a plethora of images and descriptions in an attempt to capture all that Christ has done.

That said, instead of only citing particular verses that address our topic of debate, we should also consider the Scriptural interpretations of Christ’s work.  For example, in our Nazarene debate about the inclusion of LGBTQ members in the life and work of the church, let us think carefully about Galatians 3-4.  Paul gets at one of the many works of Christ is these chapters.  In Christ, Paul argues, we are adopted, all children of God.  Now that we are baptized, clothed with Christ, children of God, he states, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:28).

In Christ, all social barriers are broken down.  Since we are baptized and have put on Christ, Christian becomes our primary identity marker, a kind of identity trump card.  It’s not that our other identity markers disappear, but their importance is relativized.  Fred Edie explains, “The usual markers of identity…neither procure me high status in the church…nor do they retain the power to hold me down or keep me in the margins of community life as they may have in my old life.”[3]  Our identity markers of race, class, gender, and sexual orientation no longer have the power to keep us on the margins because our primary identity marker is Christian.  Christ, in his death and resurrection, broke down social barriers so that we all might be one in Christ–now that has a lot to say about the inclusion of our LGBTQ friends in our church.

If we are one in Christ, how can we exclude our LGBTQ brothers and sisters on the basis of a social category?  Would we believe it acceptable to exclude Christians from the Church of the Nazarene based on other social categories?  What about a Christian who is poor, or single, or someone of a different ethnicity?  Of course such exclusions are unacceptable!  Why, then, do we make an exception for the social category of sexual orientation?  Galatians 3:28 calls out our exclusive manual statements and behaviors and begs us to acknowledge our LGBTQ brothers and sisters by their primary identity marker: Christian.

The third criteria for a good argument: the testing of Scripture.  The “testing of Scripture” does not mean a Google or concordance search for “homosexual” or “homosexuality” to figure out what the Bible says.  Rather, it means that we test Scripture’s expansive understanding of what Christ’s work accomplished (i.e. What does Scripture say about what Christ did on the cross and what does that say about our debate?)  James tests Scripture in this way at the Jerusalem Council.  He did not look up “circumcision” and argue from there.  Instead, he references a glimpse of the nature and character of God from the prophet Amos, a God who desires that all people seek the Lord.

___________________

Even Willimon, who suggests these three criteria as the framework for arguments, admits that these do not settle the church’s inner differences.  He’s been around the block enough to know that it’s not that easy.  They do, however, give us the recipe for a good, Biblical argument.  They provide a starting point, a way to frame the conversation, and an example of how a group of Christians wrestled with a debate that risked their unity.

I love our church.  I love being Nazarene.  I love that we place such great emphasis on Scripture, which allows us to read Acts 15 and take seriously its suggestions.  It’s time to speak openly, to argue, and to put the conversation on the table.  Acts 15 teaches us how to argue.  May we do so with patience and grace.


[1] William Willimon, Acts: Interpretation: A Bible Commentary for Teaching and Preaching.  (Louisville: John Knox Press, 1988),129.

[2] See Septuagint.

[3] Fred Edie, Book, Bath, Table, and Time. (Cleveland: Pilgrim Press, 2007), 218.

Nazarene Church is Well Suited to Handle Same-Sex Conversation

Blog 28

FELDERGuest contributor Ben Felder is a graduate of Trevecca Nazarene University where he studied theology. He is now a journalist living in Oklahoma City with his wife Lori and son Satchel. The three of them attend Oklahoma City First Church of the Nazarene.

Changing the posture of the Church of the Nazarene towards same-sex relationships may seem like a daunting task – and it is – but for those who seek change, take solace in the fact that our holiness tradition is well equipped to handle this conversation and to ultimately evolve.

The Nazarene Church remains hesitant to not only change its theological principals concerning same-sex marriage and relationships, but often unwilling to even have a conversation on this topic. But that opposition is more about the church’s cultural standards, rather than its theological belief.
The holiness tradition has always been rooted in a disciplined way of living, where morality is seen as means to a Christian life. However, the definition of morality has constantly changed because the church’s foundation on love mandates that kind of change.

“It is one’s context that largely decides which acts are loving and which are not,” writes Thomas Jay Oord in his book “Relational Holiness.” “What form love should take depends upon a variety of factors to which we intentionally respond to God and others as we seek to promote abundant life. To say this in a relational way, the relations we have with others, especially our relation with God, largely determine what counts as love in any particular moment.”

Not all same-sex relationships are theologically acceptable, just like not all heterosexual relationships are. However, a same-sex relationship rooted in fidelity and commitment can be a holy relationship that is acceptable by the church because, as Oord writes, context is everything when it comes to love and relationships.

Many in the church will dispute this claim and they will copy and paste scripture to make their point. But, once again, our holiness tradition prevents us from simply leaning on one-liners from scripture in an attempt to justify a theological belief. A strict and legalistic interpretation of scripture and theology has never meshed with a church that continues to exalt the experience of entire sanctification as the Nazarene Church does. In his book “A Layman’s Guide to Sanctification,” H. Ray Dunning calls entire sanctification a “personal experience” and criticizes the one-size-fits-all concept that what holiness looks like for one is what it should look like for others.

“There is an endless variety of personalities, and if every one became the standard for every other person, the result would be chaos,” Dunning writes. “The unfortunate result is that people either submit to the pressure and become clones or else flee an uncomfortable situation.”
Nazarene Ally refuses to become clones and it is unwilling to flee.

No doubt Dunning was not arguing for an acceptance of same-sex relationships and given the era in which he comes from, he would most likely dismiss any attempt to use his words to support a tolerance. But he nonetheless does a great job of explaining that the holiness tradition has always taken personal experiences into consideration, along with scripture and theology.

By not allowing a conversation about same-sex relationships to take place in the church we disregard an individual point of view. Forget for a moment about attempting to change the church’s stance on the practice of same-sex relationships, we don’t even allow the conversation to take place and that fear is holding us back. Preachers demonize gays and lesbians from the pulpit in a way that keeps those living in this world from making their experience known, thus keeping them from having a seat at the table. There is nothing holy, nor Nazarene, about silencing a particular point of view.
You can continue to say that scripture and theological history prevent an acceptance of same-sex relationships, and you could make a compelling case. But the Nazarene Church and its holiness tradition mandate that we should at least hear out our gay brothers and sisters who claim to also be on the journey toward salvation.

“Rather than citing proof texts for the doctrine of sanctification,” Dunning adds, “we must appeal to the larger structure of biblical theology.”

So continue to cite scripture in an attempt to silence people that makes you feel uncomfortable, but do so knowing you lack the “larger structure of biblical theology” that the Nazarene Church was founded on.

Nazarene Ally is an attempt to expand the conversation and to convince the church to take into consideration the personal experiences of those in its midst who love differently, but are nonetheless loved by Christ. Personal experience still counts for something in our church. And our theology – and our God – mandate that we at least hear out our gay brothers and sisters.

Hello.

Hello.

Like getting lost in the plot of a dream or completely immersed by the pictures of a movie only to be snapped back to reality when the alarm goes off, or a sneeze in the audience, such is the pretend world of Neal, who dared to dream of a Church free of discrimination and judgment and full of love, support, truly mutual respect and open arms, only to return to a reality where much work is needed to be done in order to achieve that dream.

At the time it was a very practical solution to a problem I had been wrestling with for years. How do I speak up for LGBT rights, my own rights, while being called to a Church that denies them? I created a character named Neal. Although I never thought people would actually refer to me as Neal, but more on that later. Neal was more than just an imaginary friend; he could dive into things I couldn’t touch; he could speak to people I was scared to speak to; he could think about things I didn’t want to think about. Neal challenged me from his very creation to kill him. Only in Neal’s death could I finally realize what life was like on the other side. After two and a quarter years of long, thoughtful and purposeful deliberations and arduous chronicling the moment has arrived.

I thought surely there would be a guessing game as to who I was, but there wasn’t. (And to my surprise no one ever asked either…) Then sometime in late 2011 it clicked. People personalized my ramblings. Suddenly I wasn’t anonymous. I was Neal. Light bulb! The message was interconnected to the messenger. In order for me to make any progress I would have to switch gears. I started maneuvering myself in November of 2011 for this very post. It took another year, but here we are. I’d like you to meet the real ‘Neal’.

My name is Ty McCarthy. I grew up in Kansas City. (The Kansas side for those wondering). I was raised Nazarene and grew up attending Olathe College Church of the Nazarene. I moved to Oklahoma City and graduated from Southern Nazarene with a degree in Theology and Ministry. I stuck around Oklahoma and got my Master’s degree from the University of Oklahoma in Norman. I attend Bethany First Church of the Nazarene where I’m currently a member. When not working downtown, I enjoy watching Doctor Who or exploring a new part of ‘The City’ on my bike. Someday, I want to go to the Olympics, and maybe visit every Olympic city. (Anything else you want to know you can ask, I’m going to stop here, otherwise this will look like a OkCupid profile.)

This has been really difficult to write, partly because I don’t want it to come off as too vain or self promoting (because I don’t), but mostly because I never thought I would tell anyone this in my whole life: I’m gay. But there is power in a name, a face, a relationship. I’m not some abstract concept or someone from outside the church. I’m very real, and very much Nazarene.

Looking back, it seems like a lifetime ago, since I sat on my hide-a-bed in my living room and began to type. I have been honored to hear your stories. I wanted to create a place where Allies could connect with Allies, where people can find support and love and know they aren’t alone. I did this because love this Church. I do this for the Church that raised me and saved me. It is not done with malice, revenge, or schism, but it was done out of love and respect.

My story is filled with imperfections and missed opportunities, but I hope you catch a glimpse of where I’m headed and the person I’m hoping to become. It is my hope that Nazarene Ally opens the doors to enable us as a Church to build more bridges with a people group we’ve long mistreated and ignored. This won’t happen overnight, and it won’t be easy. I am naïve enough to picture a Church where issues of sexuality and gender identity are a thing of the past. It is only possible if we all work together, keeping our eyes fixed on the Gospel: The Gospel, which is Jesus. When we truly love God, we can truly love others. What else matters? Together, the body of Christ can move forward. Together, we can do better.

TyTo my friends and family that may have found out through Facebook or by any means other than me, I apologize for any grievance or hurt find out this way has caused you. I hope you can forgive me. This is not how I wanted you to find out, I wish you had heard it from me. This has been one heck of a year, and I’m so thankful to my friends for sticking by me as I began my coming-out journey. I would not have made it this far without them. I am so blessed, and I am lucky I have them for support. I will continue my story here: www.tymccarthy.com as Nazarene Ally can now grow into something greater than just my story. It can be a place for all of our stories.

My name is Tyler. I’m Nazarene, and I’m gay, and I’m not alone.

Framing the Conversation

Get it, cuz there are a bunch of frames in the picture?

282206_10151839974120533_1852600409_nKevin Nye grew up in Tempe, Arizona. He is graduate of Southern Nazarene University with a Bachelor’s in Theology and Ministry. Currently he is pursuing his Master’s of Divinity at Fuller Theological Seminary and is on the track to ordination in the Church of the Nazarene. His theological passions incline him to engaging in dialogue between theology and culture, and looking for God in unlikely places. He is an avid coffee enthusiast. His blog is called [UN]orthodoxy.

Homosexuality: An Occasion for Unity
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We are in a time of seismic movement in the Church. Many denominations are just now beginning to grapple seriously with a variety of questions surrounding homosexuality.

These are questions I have wrestled with over the last few years. And as of this point, I’m unable and unwilling to answer them definitively. I’ve done a lot of reading and writing on the topic, but I’m a bit stuck. I think, on the conservative side, there are very important issues at stake and hesitation is warranted. On the progressive side, I think there are some very interesting biblical and experiential arguments to be made on the topic that may shape the way we see things.

But this post is not about what I think about homosexuality. This is a post about how we should begin the discussion in a denominational/church setting.

For those reading this on my blog, there are a few things you may not know about that are instigating this post. The primary force behind this is a blog called Nazarene Ally. The author is a Nazarene pastor who is gay and is seeking to begin the journey of working toward the full acceptance of LGBT people in the Church of the Nazarene. I have been in dialogue with the author of this blog via social media. I find his voice intriguing and genuine, and have taken interest in his cause.

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There are conversations about this blog taking place on Nazarene forums. I am not known to frequent such forums, but I was directed to this one by the author of Nazarene Ally. One pervasive theme throughout this forum was a particular idea that I want to fundamentally reject:

“If he wants to be gay, he should go to a denomination that accepts him instead of trying to change the Manual.”

My goal in this post is to argue against such an idea on the basis of Scripture. My thesis is that scripture gives us a very clear and applicable way of handling conversations exactly like this and come out united and together, even if we disagree.

Ultimately, I fear that as Christians and churches, we value being right more than being together. And I think that this is, at its very core, an unChristian value.

And I suspect that the reason we have churches that are ultra-conservative and churches that are ultra-liberal is because both groups have been selfish; one refusing to listen to voices of progress and the other refusing to listen to well-reasoned cries of restraint.

But more on that later.

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First, let’s reject the idea that the Nazarene Manual itself is impervious to change. An underlying premise of the statement “they should just find a denomination that accepts them” is the idea that Nazarenes have always, and will always, believe the same things.

But this has never ever ever been true of the Church of the Nazarene! One of the greatest things about our tradition is a commitment to growth, evolution, correction and education. Why do you think the Church of the Nazarene has so many universities throughout the world?

Meeting every four years at General Assembly is itself a commitment to this practice. We don’t re-release the Manual every four years because we changes the logo! It’s because we constantly change the Manual!

Whether or not you believe that the Church of the Nazarene should change on this issue, we all need to move forward with the premise that it can, and that it is actually deeply a part of our wonderful tradition to dialogue and learn and grow.

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So if change and growth is a given, the question becomes, “How do we go about such a thing Christianly?” The text for this is Romans 14.

Welcome those who are weak in faith, but not for the purpose of quarrelling over opinions. Some believe in eating anything, while the weak eat only vegetables. Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.

Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. Those who observe the day, observe it in honour of the Lord. Also those who eat, eat in honour of the Lord, since they give thanks to God; while those who abstain, abstain in honour of the Lord and give thanks to God.

We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.

Why do you pass judgement on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. For it is written,

‘As I live, says the Lord, every knee shall bow to me,and every tongue shall give praise to God.’So then, each of us will be accountable to God.

Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another. I know and am persuaded in the Lord Jesus that nothing is unclean in itself; but it is unclean for anyone who thinks it unclean. If your brother or sister is being injured by what you eat, you are no longer walking in love. Do not let what you eat cause the ruin of one for whom Christ died. So do not let your good be spoken of as evil. For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. The one who thus serves Christ is acceptable to God and has human approval. Let us then pursue what makes for peace and for mutual edification. Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for you to make others fall by what you eat; it is good not to eat meat or drink wine or do anything that makes your brother or sister stumble. The faith that you have, have as your own conviction before God. Blessed are those who have no reason to condemn themselves because of what they approve. But those who have doubts are condemned if they eat, because they do not act from faith; for whatever does not proceed from faith is sin.

What we have in this text is Paul’s beckoning call to unity within a major Church quarrel, one not unlike what we are seeing with homosexuality.

I want to be careful here: I’m not saying that I believe homosexuality to be akin to the eating of meat in this passage. I’m not saying those who reject homosexuality as sin are “weak”, or that God has made all forms of sexuality “clean”. In literary terms, I’m not using this scripture as an allegory.

I am using it as an archetype for how we are called to talk about divisive issues. However, each side of this argument, in their own perception, does fit into these roles. Those who advocate for the acceptance of homosexuality would say that those who don’t are weak in their faith and need to progress to a better understanding. And, people who stand against the acceptance of homosexuality believe this to be accepting of something that is “unclean” by God.

I’m not saying either one is right. Both sides think they’re right; and this scripture tells each side how to behave and come together IF they are right. The point is that this text teaches us how to handle the conversation, whoever is right, and to come out unified, and to experience progress in the midst of it.

The radical call of Paul, and of the Gospel, is that progress is made through mutual sacrifice and humility, not from separation. 

Because even though Paul puts unity before progress, in the long run they accomplish both. Can you name a single Christian Church that still abstains from foods based on Jewish dietary laws? There are none!

This passage is about an early church debate. The Jewish people, prior to Christ, believed that there were certain “marks” or “badges” of their identity as children of Yahweh; certain practices or behaviors that set them apart, made them who they are, and that to violate these was to put oneself outside of the community of faith. Among these issues were circumcision and dietary laws. While Paul was often addressing one or both of these issues, our text is about the latter.

Now, this is not the passage where Paul presents his argument for why it is okay to eat these foods because of Christ. To find those texts, simply peruse Paul’s letters. This text assumes that an extensive, meaningful dialogue has been had.

This is not a step we have yet gotten to, and should be careful not to skip.

One observation to make is what Paul does not do. Paul does not say, “Let’s go start a Church over here called ‘Uncircumcised Meat-Eaters First Church of Christ’ and let them do their thing and we can do ours.” He also doesn’t say, let’s change the doctrine of the Church whether they like it or not and let them catch up.

Regardless of where I, or you, or anyone stands on the issue of homosexuality, we all must get together and talk about it. We all need to sit down together and have a conversation and dialogue, one where we aren’t merely there to scream out our opinions, but one where we are open to change and, most importantly, to being wrong.

As Christians we ought to cultivate a willingness to believe and to formulate beliefs, and to simultaneously allow them to be molded, shaped, and changed for the better. If today you believe the same exact things you did five years ago, then I wonder what God you are worshiping! God is too big, too dynamic, and too wild and amazing to ever be fully understood; and if you are truly pursuing and longing after this God, you will find yourself being constantly changed and shaped and grown, even from things you once held dear.

Not to get too Nazareney on us, but isn’t this exactly what we mean when we talk about “Sanctification”? Sanctification is the idea that even after we accept Christ and enter into Salvation, God doesn’t stop doing creative work within us to conform us to God’s image! It’s the openness to realizing that God might actually be bigger than your current perception.

But, as I’ve already said, this is not the specific occasion of our text. In Romans 14, the conversation has been had and had again. Romans 14 is about where the conversation, at the present time, has run its course, and a consensus is still unreached.

This is an occasion we will undoubtedly find ourselves in before long. And this is what Romans 14 speaks to.

To those who think they are correct on the progressive side, the call is to be radically self-sacrificial, loving, forgiving and patient. At this point in the story, Paul has been unable to convince the majority of the Church that it is okay to eat meats. But even though he believes he is right, he would rather keep the integrity of a unified Church.

If you are right, this change will not happen overnight.

And let’s not underscore this “if”. You are also called to enter this conversation open to being wrong. But the call is stronger on you for patience. Paul asks those on the conservative end to be willing to let go of embedded ways of thinking. And for you, that means patience and sacrifice. But it should also be noted that the occasion of Romans 14 is not the end of the conversation, as we can infer from the fact that no Christian churches practice Jewish dietary laws or require circumcision. The conversation goes on, because all the voices stay together.

This is actually the biggest reason I appreciate Nazarene Ally. It would’ve been easy to leave the Church of the Nazarene. But it is a great and biblical ecclesiology to believe that it is better for us to stick together and work for dialogue than to leave. I think this would make Paul and Christ very proud, wherever they stood on the topic.

Because the path to progress is unity; not the other way around.

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What happens if we don’t? I think today we are experiencing the fallout of two millennia of church separations. Today we have churches that are fueled by fear and hate more than love. On the other hand, we have churches that believe that all roads lead to God, and Christ is no better than anything else.

I believe these extremes exist because at various points throughout history, people refused to enter into dialogue, and split over issues rather than sticking together. They forgot that we need every voice for discernment, conservative, liberal, and everything in between.

I truly believe that the reason we have churches characterized by hate is because they were abandoned by enlightened people who wanted to “start their own church” rather than seek out God’s vision for unity. Or perhaps it went the other way, and the hateful people separated themselves from people of love for the same reason. And the reason we have churches that are losing sight of the centrality of Christ is because groups of liberal Christians got frustrated with slower, more conservative Christians over other issues, and have forever lost the voice of Orthodoxy and tradition in their communities.

I will say it again: it is more important for us to stay together than to be right.

When we forget this, we actually negate the value of the Holy Spirit, who is always pushing us to a deeper understanding. The Holy Spirit presses us into dialogue over tough issues and is always pushing toward progress and a deeper understanding of God. To separate is to stifle that voice, because the Holy Spirit operates in community.

We should see it as relief and a reminder that it is not our job to push the church to progress. The Holy Spirit ensures that progress will be made toward a righter understanding of God, scripture, and Christian practice. Our job is to maintain unity within diversity by engaging in holy Christian disagreement, characterized by respectful dialogue and mutual submission. That means both having the patience to allow people who are “wrong” to be molded and shaped at their own pace by the Holy Spirit, and also being aware of the possibility that it might be ME that is wrong and needs to be changed.

Only then will we see reconciliation, and only then will the Church maintain its integrity. If we separate, we effectively turn our backs on brothers and sisters who now may never taste the fullness of God, and we close ourselves from discerning voices who may have something to teach us.

We are likely on the brink of dissension and divisiveness if this issue goes before the General Assembly in 2013.

Therefore, I urge us to all lay down our agendas and enter into dialogue about homosexuality. Most importantly, I urge us all to stay together and not divide over this issue, because we need each other more than we will ever know; and God has promised to be with us when we are together.

May we be people who, in Christ, find unity amidst our diversity. May we be people who sacrifice and lay down our need to be right or to “win”.

And may we be a Church marked by Truth, courageously sought after and faithfully explored by a unified Church, whose witness to the world is not a set of “correct doctrines” but a posture of love and oneness.

Originally published by: Kevin Nye November 6th, 2012
Original post can be found here: [Un]orthodoxy
Copied to Nazarene Ally with permission.