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A modest proposal that same-sex marriage solves our Evangelical problems with same-sex orientation
- Introduction. What problems does same-sex orientation present to Evangelicals, and how will this book resolve them?
- Welcome.1 Letters to various readers, whether Evangelical, LGBT, both, or neither.
- Orientation.2 What is same-sex orientation? What does it mean for same-sex marriage?
- Problems.3 Seven problems that same-sex orientation and same-sex marriage pose to Evangelicals, focusing on the biblical and moral problem of discrimination.
- Outline.4 The argument of this book in outline. How same-sex marriage solves our Evangelical problems with same-sex orientation, arguing from nature, morals, marriage, and theology.
- (Questions).5 Three discussion scenarios for each of the seven problem areas in §1.c. Answers in §6.c. (Optional)
- Nature. Can we show from only our observations of the natural world that same sex relations or marriages must be immoral for human beings?
- Language. What do we mean when we say something is ‘natural’ or ‘unnatural’? What common mistakes do we need to avoid in our use of this language? What are the possible meanings for these terms in Romans 1?
- Observations. What can be argued from ‘simple’ nature – things anyone would notice if you pointed them out?
- (Law). Is there a purely secular argument against the civil lawfulness of same-sex marriage that is grounded in objective natural goods? (Optional)
- Morals. Do the biblical condemnations of same sex relations, considered only in their moral dimensions, transfer to same-sex marriages between same-sex oriented people? Are there other moral arguments that do?
- Scripture. Evangelicals are correct in thinking that Christian scripture condemns every kind of same-sex relations it considers, and in the strongest terms. These passages do not generally provide reasons for these judgements.
- Romans. Paul’s descriptions of same-sex ‘passions’ in Romans 1 show that he was not thinking of orientation, and his larger argument in Romans 1–3 shows that in Romans 1 he was discussing gentiles, not all people. This affects a number of standard Evangelical arguments about same-sex orientation.
- Reasons. Scripture, especially when read in its social context, suggests a range of moral reasons for condemning same-sex relations, but these do not transfer to a same-sex marriage between same-sex oriented partners.
- Marriage. Can it be shown that God recognises and celebrates same-sex marriage as a response to same-sex orientation?
- (History). Marriage practices have changed since biblical times and especially since the 1800s. This unavoidably affects how we think about marriages. (Optional)
- Ideals. Scripture contains a single overarching picture of marriage: covenant faithfulness with two desirable accompanying ideals of love and family. Its picture of marriage is only ever heterosexual.
- Exceptions. Scripture contains marriages that don’t match its ideals but which God recognised. In the absence of moral condemnations (§3), same sex marriage is closer to the ideal than some of these.
- Meaning. Marriage and betrothal are used in scripture to symbolise our relationship with God. These metaphors refer to love and faithfulness to covenant, but not reproduction. Accordingly they transfer to same-sex marriages.
- (Hierarchy?) Some Evangelicals argue that marriage prescribes a gender hierarchy, with female submission; others say it prevents this. This in some ways mirrors our discussion of same-sex marriage. (Optional)
- Theology. Evangelicals now commonly argue that the biblical prohibition of same-sex relations makes sense when it is understood within an overarching biblical narrative of creation, fall, and redemption.
- Genesis. Does earth history and human origins prevent us using Genesis in public life or policy discussions? Does it affect our understanding of scripture and salvation?
- Creation. Understanding nature as God’s creation changes its meaning – and ours – through God’s intentional design and purposes for the world.
- Purpose. Is there a religious argument against same-sex marriage in natural law, where morals derive from natural ends, meaning the purposes of things. This finds its strongest expression in Catholicism since Aquinas.
- Depravity. Evangelicals commonly consider the corruption of creation explains same-sex orientation and that same-sex relations exemplify human fallenness. This finds its strongest expression in the Reformed tradition.
- Conclusion. When we take orientation and marriage (together) to scripture, we find that the big Evangelical arguments against same-sex relations do not apply to it, and that it fits the biblical ideal better than some things God recognised as marriage in scripture.
- Resolution. If the argument of this book is correct then we have shown from Evangelical methods and sources that God recognises and celebrates same-sex marriages for same-sex oriented people.
- (Answers). Applying this solution to the Questions posed in the Introduction (§1.d), shows that it resolves them. (Optional)
- Reconciliation. Having a manifestly Evangelical solution to the problems raised by same-sex orientation means that we should be able to generally adopt a Christian position. Or if not, to at least respect conscientious differences.
- Appendices. Those persuaded by the argument thus far may be interested in some further questions:
- Theodicy. The death penalties in Leviticus raise questions of God’s justice and fairness if same-sex orientation has always existed.
- Nonbinary. Does Evangelical same-sex marriage have further implications for Evangelicals who understand themselves as queer, transgender, or bisexual?
- Statistics. Where do the statistics used in this book come from, such as for the incidence of same-sex orientation?