Debates about gay marriage and gay rights are often cast in terms of love and hatred. Dan Cathy’s remarks about “traditional marriage” have been roundly condemned as hateful to gays. The thousands of people who flocked to Chick-Fil-A restaurants on Wednesday have likewise been criticized for communicating a message of hatred toward gays. I have seen a number of blogs in the past few days complaining that by participating in this event, Christians have missed yet another opportunity to show the love of Christ to the homosexual community.
The problem with these criticisms is that they fail to articulate what Christian love toward homosexuals should actually look like. As we discussed in a previous post, Lesbian-Gay-Bisexual-Transgender (LGBT) activists see anything short of unqualified acceptance as “anti-gay.” Thus, they would regard any disagreement with their worldview or opposition to their agenda as “unloving” and even “hateful.”
Yet sometimes real love must manifest itself in ways that the recipients of that love regard as unloving. For example, I have a nephew who died of leukemia at age nine. His father often had to hold him still while he underwent incredibly painful treatments, and I am sure little Chad wondered how his daddy could love him and let him experience so much pain. Yet it was precisely because Chad’s father loved him that he subjected him to the pain he hoped would save his life.
A friend addicted to alcohol might think that the best way you could show love to him is to buy him a drink. Yet if you really love him, you’ll do the very thing he regards as unloving and deny him that drink. What’s more, you’ll do everything you can to help him break his addiction, even if he comes to hate you for it.
If Christians take the Bible seriously when it says that homosexual acts are sinful (1 Corinthians 6:9), and that all sin leads to death and eternal separation from God (Romans 6:23), then the only truly loving response is to call homosexuals to repentance and offer them the good news of forgiveness through Jesus Christ. Merely letting them embrace their sin with our tacit approval is the least loving thing we could do. In fact, it is the ultimate act of hatred.
This does not mean, of course, that Christians have not often condemned homosexuals in an unloving and unredeeming way. All too often we have acted as if homosexuality is the height of depravity or a somehow unforgivable sin. We have forgotten our own sinfulness and need of a Savior and voiced our disgust at sins to which we may not happen to be tempted. In contrast to such moments of judgmentalism, we are called instead to “speak the truth in love” (Ephesians 4:15).
When I was in my early twenties, a dear Christian friend of mine grabbed me on my way into church and said he needed to talk. He was obviously upset, so rather than going into church, we walked to a nearby lake. When we got there, he said, “Last night I went over to someone’s house for the express purpose of sleeping with them.” We were both single at the time, and we both believed the Bible teaches that premarital sex is a sin. My friend was confessing a sexual encounter that did not merely involve unexpectedly succumbing to temptation, but which he had purposefully chosen to pursue.
But there was more. I could hear the fear in my friend’s voice as he asked, “Do you love me, Dave?” I assured him that I did. He then blurted out, “It wasn’t a woman!”
My friend took an awful risk that day: that I would react with disgust, condemn him, reject him, or tell him I could no longer be his friend. Yet on the contrary, I admired the courage it took him to leave the man he had slept with, come to church and seek me out, and confess a sin he feared I might regard as unforgivable.
The first thing I did after he said this was to reach out and put my hand on his shoulder. I wanted him to know that I was still there for him, that I didn’t reject him, and that I didn’t regard this sin as somehow making him unclean or untouchable. He was still my friend, and I wasn’t going anywhere.
I then listened as he told me things about his past he had never told me before: about the male camp counselor who had molested him when he was in his early teens. He then tried to assure me that our friendship had never been about same-sex attraction. I brushed that aside as something that would never even enter my mind. We talked for a long time, encouraging each other with the truths of the gospel and praying together for forgiveness and renewed strength.
My friend knew that day that I truly loved him. Yet I never told him that what he had done was okay. I never encouraged him to embrace his same-sex attractions as his true sexual orientation. I never soft-pedaled the fact that what he had done was a sin. I simply assured him that I understood what it is to be a sinner and that what he had done didn’t make him any more a sinner than I am. Together we asked God to “have mercy” on us as sinners, and together we went away “justified” (Luke 18:13–14).
I understand that those who see same-sex attraction as something you’re born with and can’t help will regard my actions that day as terribly unloving. However, showing someone the love of Christ doesn’t mean leaving them to die in their sins, but offering them the hope of deliverance from sin which can only be found in Jesus. After all, the same Jesus who said, “Neither do I condemn you” also said, “Go and sin no more” (John 8:11). He then offered us the hope that only His love can give:
I am the light of the world. Anyone who follows Me will never walk in the darkness but will have the light of life. (John 8:12)
That is the love that Christians have to offer homosexuals. It is not a love that leaves them groping about in darkness, but one which enables them to experience the light of life. It is not necessarily the kind of love they are demanding, but it is the very love they need.
In fact, it’s the very love we all need.
Jesus once said, “Do not judge, so that you won’t be judged. For with the judgment you use, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1–2). In other words, the basis by which we condemn others will inevitably be used to expose any hypocrisy on our part. When church leaders and “family values” political candidates abandon their families or are caught in extramarital affairs, their opponents are perfectly right to scoff at their so-called “family values.”
In much the same way, it is legitimate to apply to Lesbian-Gay-Bisexual-Transgender (LGBT) activists the same measure they use when they accuse someone of being “anti-gay.” In yesterday’s post, I examined what these folks really mean by “anti-gay.” They do not mean that someone bears open hostility toward those who self-identify as homosexual. On the contrary, they apply this label to anyone who does not accept their understanding of sexual orientation or who opposes any part of their agenda. As I wrote yesterday:
It is not enough to be tolerant of homosexuality in general, to be sympathetic to the difficulties homosexuals face, or to love homosexuals as sinners who, like all of us, struggle with their sinful predilections and addictions. On the contrary, it is necessary to accept their understanding of the world, their assumptions about human nature, their views of what constitutes moral behavior, their reading of the Bible, and ultimately, their theology. Fall short of total agreement, or at least, of unqualified acceptance, and you can count on being regarded as “anti-gay.”
LGBT activists have been very careful to frame their agenda as “a campaign for full LGBT equality” rather than as an attack on Christianity, the Bible, or so-called “traditional family values.” They would understandably chafe at the accusation that they are “anti-Christian,” “anti-Bible,” or “anti-traditional family.” Yet if we apply the same standard they use to determine who is “anti-gay,” how can we conclude anything else? If being “anti”-something means falling short of total agreement or unqualified acceptance, then LGBT activists are clearly “anti-Christian” according to their own standards of judgment.
Please don’t misunderstand me. I do not think it is helpful to brand LGBT activists as “anti-Christian” any more than I think it is helpful for them to brand those who disagree with their worldview as “anti-gay.” Using such inflammatory labels does nothing to promote dialogue or understanding. I’m simply trying to make the point that if we will condemn as “anti-” anyone who disagrees with our worldview, we are gearing up to fight the kind of sectarian wars which result in many casualties and few converts.
The recent brouhaha over Chick-Fil-A’s “anti-gay” stance has reached something of a crescendo. Tomorrow, August 1, 2012, has been designated Chick-Fil-A Appreciation Day by television talk-show host Mike Huckabee, who is encouraging people to support the company by dining there. Meanwhile, gay-rights activists are organizing “kiss-in” protests at Chick-Fil-A restaurants on Friday, August 3.
Chick-Fil-A has been criticized as “anti-gay” by Lesbian-Gay-Bisexual-Transgender (LGBT) activists for some time now, but the latest dust-up appears to center around two things. First, a group called EqualityMatters, which describes itself as “a campaign for full LGBT equality”, published a list of so-called “anti-gay groups” to which Chick-Fil-A’s charitable foundation has contributed. Second, in an interview with Baptist Press, Chick-Fil-A president Dan Cathy described the company as “guilty as charged” with respect to its support of the “traditional family.”
It is Cathy’s comments in particular that seem to have LGBT activists seeing red, but they must be careful how they express that outrage. While they can be quite vitriolic in their criticism of Cathy’s statements, they must nevertheless be careful not to dispute his First Amendment right to make such statements. Consequently, many of Cathy’s critics have retreated to the seemingly more secure position of criticizing the company’s financial support of “anti-gay” organizations. I’ve heard a number of Cathy’s critics say something like, “Sure he has the right to say whatever he wants. The real issue is that Chick-Fil-A gives money to support an ‘anti-gay’ agenda!”
The disturbing thing to me in all of this is that this “anti-gay” label is never clearly defined. On the surface, to be “anti-gay” sounds like it means to bear open hatred and hostility toward homosexuals. The Cathys have protested that they are not “anti-gay,” by which they mean that they will not deny service to homosexual customers or deny employment to applicants on the basis of their homosexuality. But that is not what LGBT activists mean by “anti-gay.”
Look at EqualityMatters’ list of so-called “anti-gay groups,” and it becomes clear that they regard as “anti-gay” any person or group which:
- understands the Bible to condemn homosexual acts as sinful
- affirms the value of “traditional marriage” (generally understood to mean monogamous heterosexual marriage for life)
- disagrees that “marriage” should be legally redefined to include homosexual couples
- believes that homosexuals can and should leave the “homosexual lifestyle”
- (apparently even worse) attempts to help people leave the “homosexual lifestyle”
In short, LGBT activists regard anyone who does not accept their understanding of sexual orientation or who opposes any part of their agenda as “anti-gay.” Any Christian ministry which promotes a biblical understanding of sexuality is therefore “anti-gay.” It is not enough to be tolerant of homosexuality in general, to be sympathetic to the difficulties homosexuals face, or to love homosexuals as sinners who, like all of us, struggle with their sinful predilections and addictions. On the contrary, it is necessary to accept their understanding of the world, their assumptions about human nature, their views of what constitutes moral behavior, their reading of the Bible, and ultimately, their theology. Fall short of total agreement, or at least, of unqualified acceptance, and you can count on being regarded as “anti-gay.”
I believe many—if not most—Christians who oppose gay marriage or otherwise disagree with the agenda of LGBT activists do so not because they bear personal animosity toward those who self-identify as “gay.” Most Christians are horrified at the antics of the Westboro Baptists who seem to delight in declaring that “God hates fags.” Most Christians would rightly oppose the persecution of homosexuals or the abrogation of their Constitutional protections. However, many Christians, no matter how tolerant or willing to “live and let live,” are constrained by their understanding of Scripture to regard homosexuality as a “lifestyle” which cannot be condoned, promoted, or embraced. They are likewise constrained by their understanding of Scripture to want to strengthen the “traditional family” by opposing divorce, pornography, infidelity, spousal abuse, and anything else which contributes to its disintegration.
As far as I can see, the Cathys’ position on these matters is hardly exceptional. It is a position consistent with their Christian worldview and their understanding of the Bible. They are only “anti-gay” insofar as their Christian worldview disagrees with the worldview of the LGBT activists, and their only sin appears to be that they lend support to those who agree with their worldview.
Because I too hold to a Christian worldview, I will be supporting the Cathys by taking my family to Chick-Fil-A tomorrow. It may mean that LGBT activists will likewise label me as “anti-gay,” but I reserve the right to disagree with their definition of the term.