CLGS

I am an evangelical Christian. I use that word, not in the context of present national political divisions, but in the context of a particular movement in the Protestant Reformation. We evangelicals believe our tradition is firmly rooted in the Bible.

My grandfather is a good example of the evangelical tradition and experience. John Henry Bess was a young hillbilly living in the rural environs of Bollinger County in southeastern Missouri. He drank too much. In today's world he would be identified as an alcoholic. According to my grandmother, grandpa was drunk the day they were married. Her friends asked her why she was marrying that "no good John Bess." Nevertheless, she did, and life was not pleasant.

Then, in about 1885, a traveling evangelist came to Marble Hill, the county seat of Bollinger County. As was the custom, he brought a tent and sawdust for the aisles. My grandfather went to the revival meeting. He was convicted of sin, walked the sawdust trail, took Christ as his Savior, and was saved. Grandpa never took another drink. He joined the Baptist church, and he and Grandma raised their five children in the church. Their middle child was my father, who with my mother, raised their seven children in the church. The impact of Grandpa's conversion has now reached into the fifth generation. John Bess's great, great grandchildren are accepting Christ and finding salvation in the evangelical tradition.

Understanding the Plan

At the heart of the evangelical expe-rience is the conviction that "If any person is in Christ, that person is a new creation; old things pass away, and behold, all things become new." This experience of being born again has little or nothing to do with baptism, receiving of communion, or church membership. It is all about meeting Jesus and receiving him as Savior and Lord. The preacher who is true to this tradition ends every sermon with an invitation to receive Christ and experience transformation.

We evangelicals have seen enough transformed lives that our confidence is unshakable. It is this mindset that is brought to the homosexual phenomenon.

Without question the dominant evangelical Christian opinion of homosexuality is that it is a perversion of the intent of the Creator. The homosexual is a sinner by definition and any same sex action is sin. It is entirely understandable to this evangelical person why a transforming experience with Jesus Christ ought to be considered the solution to such a perversion of creation as homosexual attractions and expressions.

It is a shock to such an evangelical Christian when dramatic conversion does not work with a homosexual person.

When the Plan Fails

In a certain sense, a young homosexual person is the perfect target for such an approach to Christian experience. Young gay and lesbian persons are looking for a way out of their dilemma. They learn quickly in their junior high and senior high school years that their sexual orientation brings a huge negative response from friends, family, church, and community. They are driven, out of fear, into silence, inner psychological manipulations, and passionate pleas to God. But these approaches prove ineffective. Desperation sets in.

The homosexual person who is familiar with evangelical Christian faith decides it is time to get right with God and receive Jesus Christ as Savior. He or she walks the aisle. A pastor, a deacon, or a trained counselor reviews the plan of salvation. The young homosexual person repeats the sinner's prayer of confession and verbalizes a commitment to Christ. Many times the new convert is encouraged to "pray through." Honest, heartfelt pleas and commitments are made to God. Often a flood of tears accompany the experience and confirms the reality of the conversion.

Many times the same sex yearnings actually fade. In reality, the yearnings have not left, but rather have been repressed. After a while the yearnings reappear. Guilt and rejection of self intensify. The promise of deliverance has become a horror of enormous proportions.

As a pastor who decided long ago that I could not refuse pastoral care to anyone, I have heard this story dozens of times. Many of my gay and lesbian friends have gone through this process not once, but twice, three times, four times...

Establishing Communication

To further understand the tensions between evangelicals and the homosexual population, a person must grasp the importance of the Bible to an evangelical. The typical evangelical has rejected most if not all forms of hierarchical church authority. Authority rests in the local congregation–and the Bible is the tangible source of that authority. Evangelicals pride themselves in being people of the Bible. They are not easily influenced by psychological, sociological, or biological discussions or studies.

If evangelicals in any significant numbers are to rethink their determination to address homosexual orientation by dramatic conversion, two things must happen. First, we each must engage in honest discussion of all pertinent Bible material. Christians who do not hold a high view of scriptural inspiration and authority will never be an active part of the discussions. If there is an appearance that the authority of the Bible is being undermined, evangelicals will leave the discussion table. However, within evangelicalism there has always been healthy debate about the interpretation of the Scriptures. Evangelicals are not theologically monolithic. I believe many evangelicals are ready to talk about the Bible, theology, and sexuality. Now we need people who are kind in nature, gentle in spirit, and gracious in discussion to provide leadership so that the conversations can begin.

Second, honest discussion must begin to happen about a very sensitive area: homosexual lifestyles. Is there such a thing as a healthy Christian same–sex lifestyle? No progress will be made until communication is established between evangelicals and gay and lesbian Christian couples who are living in long term, committed, healthy relationships. Such couples are tightly closeted. They leave their closets of safety at great peril. Who will create the opportunities for sharing that will not hurt such couples and at the same time respect the concerns of evangelicals?

I offer two examples of approaches that are not working. Recently, a week–long conversation about homosexuality was sponsored by an American Baptist agency. Four regional discussions are scheduled for the next year by another agency of the same denomination. In none of the gatherings, past or planned, have gay or lesbian individuals or couples been invited to share their perspectives and understandings. How tragic. The people being discussed are not even being invited.

Second, the Wheaton College Gay and Lesbian Alumni Association, a sizable organization and growing, has asked to have conversations with a newly formed Wheaton College task force on homosexuality. The response of the college administration has been a very clear "thanks, but no thanks."1

If Only...

American evangelicals are not bigots, as some of my gay and lesbian friends perceive. Gay and lesbian persons are not evil people, as most evangelicals perceive. Each group needs desperately to be talking with the other.

I believe that tens of thousands of gay and lesbian couples are living in virtuous, healthy partnerships that can be honestly affirmed by evangelical, Bible–believing Christians. Further, the evangelical tradition is a rich expression of vital Christianity. It is my tradition. The possibilities are marvelous, if only communication can be established.

Note

1 The college's "no thanks" is reflected in correspondence between president Dr. Duane Litfin and Wheaton College GALA. I, as a heterosexual alum, wrote to the president encouraging dialogue and received a letter from him reasserting the "no talk" administration policy.

Howard H. Bess, pastor of a Welcoming and Affirming American Baptist church in Palmer, Alaska, is the author of a recently published book, Pastor, I Am Gay. He is also a new member of the Advisory Committee for Open Hands.