Justin Lee, founder and head of the Gay Christian Network (GCN) has just published a new book, TORN which addresses the unsuccessful (to date) conversation between the Church and GLBTQ people and the effect of that conversation on the gospel's impact in the world. I haven't read Justin's book yet, but I have heard him speak and have witnessed his courage and diplomacy in tackling the divide between the Church and GLBTQ people in other venues.
As part of the book's release, he has asked bloggers from whatever side of any fence (including those straddling said fence) to dedicate a post to the effort to bring the conversation to some level of sanity. His appeal and links to other bloggers' contributions are found here. This is my contribution.
It would be tempting here to rehearse demands for recognition and tolerance. But a demand is not a dialog. And demands would assume the ability of one party to represent a whole. Any true dialog must begin at a place where we can find common ground.
GLBTQ people in general and Christians in general already share a lot of common ground. First, and this should be obvious, we share a common humanity. We share a range of characteristics and experiences to which neither group can claim any more right of ownership than the other. Second, we claim a common environment - the world in which we live and its resources. Sharing the same world, we are neighbors in it. Third, we share the fact of the communities in which we live, even though we may live in multiple, different, overlapping and sometimes conflicting communities. Despite that, we share the fact of communal inclination. Being communal is a part of being human. But living in a communities is a different dimension than either specific humanity or non-personal environment. Both GLBTQ people and Christians live their lives in the context of communities.
Those basic areas will suffice for now to describe what Christians in general and GLBTQ people hold in common. I don't think that should engender any argument.
Christians who are GLBTQ have even more in common with other Christians than GLBTQ people in general do.
With respect to the previous list, GLBTQ Christians and other Christians share the notion that our humanity is in the image of God and that our person, our "self", is a gift from God. 'Gift' is a strange word. We use it often to mean a special favor, like a birthday gift: something obtained and gifted with our uniqueness in mind. We also think of a "gift" as a grace broadcast over all peoples. It is both and neither. What is significant is that GLBTQ Christians share, with other Christians, the idea that what makes for the human in general and the "I" in particular has been designed by God for reasons that are both loving and unknown. That view inspires a wonder and a worship of our Maker and Lover for the gift of our Selves.
Behind the "God made me the way I am" rhetoric is a real truth that it does us no good and brings God no glory to consider ourselves defective. Even original sin, while crippling, is not the result of a defect. It is the result of a free will, which is no defect. GLBTQ and other Christians can share that conviction. Our dialog can begin in the agreement that what God made is good, and that "it is he who has made us and not we ourselves", as the Hundredth Psalm puts it. That, at least, should be a starting point.
Christians who are GLBTQ and other Christians also share a view of their environment and resources that they, too, are ordered by God, magnifying that wonder and worship for a God who makes himself known in this world. It is not just a religious motivation that is important here - that is merely an aspect of humanity. What is important is the personal and universal witness of God's attention to and provision for our needs in giving us the gift of Life. Even for the sparrows.
And orphans.
And outcasts.
And strangers.
And who is my neighbor, anyway?
While GLBTQ people are not sparrows or orphans or otherwise incapacitated, they are strangers to the Church, at least for now. GLBTQ Christians are often strangers in their own churches. I don't think it would be hard to find agreement among any group of Christians that strangers should be made welcome and that the alien should find hospitality among God's people. Our dialog can continue in recognizing that celebrating God as the giver of Life means a respect for all life in this world and sharing our piece of the world and our resources with all. What has God provided us that we are prone to withhold from others?
Finally, GLBTQ Christians also share with other Christians in the communion of the Church. As the Nicene Creed asserts, there is one holy, catholic and apostolic church. It includes all who dare hope in Christ. Period. That statement does not draw out any controversy until we take it upon ourselves to attempt to identify who "all" might mean. That is to say, until we take on a job we have not been asked or possess qualifications to perform.
Our communion is in the Body and Blood of Christ, not just in the physical act of "take and eat", but in the existential reality of being members of one Body and being the benefactors of a transcendent blood-sacrifice. There are mysteries which can neither be argued or explained. The dialog we pursue must validate "one holy, catholic and apostolic church. It must be a witness to "one Lord, one faith, one baptism, one God and Father of us all". A dialog that begins in what we hold in common must lead to a unity and a love which bears witness to the world of our Lord. That is what is at stake.
The sanity, to return to Justin's plea, can only come when we celebrate our differences in unity. We the Church have learned to do this in other areas. It was hard. It took time. But few would return to the days of forced conversions, inquisitions, witch-scares, scarlet letters, segregation or the dismissal of women. Let it be said of the church, without condition, without discrimination, and by all who desire to come, "behold, how they love one another."
