Bible biblical human perspective sex sexuality. Bible, Gender, Sexuality.



Bible biblical human perspective sex sexuality

Bible biblical human perspective sex sexuality

I am acquainted with this book's author, James Brownson, and I like him. I read Bible, Gender, Sexuality thoroughly and carefully. But his book deeply saddened me, and I believe it should sadden all others who follow Jesus.

At the end of the book, Brownson writes: In this vision, the inclusion of committed gay and lesbian unions represents. Unfortunately, however, he builds his biblical narrative on a shaky foundation.

Though by no means exhaustive, I think they will grieve your heart like they did mine. To get to his vision of sexuality, Brownson must first dismantle a complementarian view. The problem, however, is that he ignores the logic of Genesis 1: At the core of our gender is our God-ordained biological sexuality. And this coming together is one of the basic meanings of what it means to be male and female. A simple reading of the words of Jesus in Matthew 19 confirms this reality.

We have gendered bodies, deliberately different from the opposite sex. All homosexual activity, therefore, is immoral—a distortion of the divine intent. It is clear that Paul is not operating with the modern sense of sexual orientation here. If this analysis is correct, however, it also suggests that the whole modern concept of sexual orientation and the contemporary evidence of its deeply rooted persistence. If modern notions of sexual orientation are true and foreign to the biblical writers, then perhaps some homosexual activity is morally conceivable.

At least this is where Brownson wants to go. For Brownson, when the apostle is writing about homosexuality, his writing cannot be applied to contemporary circumstances.

There are three fundamental problems with this assertion: See The Bible and Homosexual Practice , ff. And the entire Bible, including Paul, paints a negative view of homosexuality.

Compelling research suggests orientation is something of an unfixed spectrum. It is deeply troublesome to use research about sexual orientation as a path to change the biblical witness concerning sexuality. Dietrich Bonheoffer is right: It is because lust is inherently and centrally excessive, driven by self-seeking will to power that it also manifests itself in misdirected desire, as unrestrained desire burns itself out in destructive patterns.

But the problem with this line of reasoning is that Brownson forgets an important, inherent dimension of lust: If one craved anything that God had forbidden. Even in committed homosexual relationships, then, homosexual activity is lustful and consequently sinful. To say otherwise is unfaithful to the biblical witness. Further, Brownson contends that churches espousing a traditional evangelical view on homosexuality are harmful to those who consider themselves gay or lesbian: Moreover, it is in the area of shame that the traditionalist approach to gay and lesbian persons become fraught with deep problems.

The typical slogans clearly express the ambivalence: Ironically, in this context, the more deeply the gay or lesbian person is welcomed and loved by the fellowship, the more profound the problem of shame becomes.

The internalized message becomes something like this: I must resist this part of myself all the more insistently. But research show that such change happens only in a small minority of relevant cases. To be sure, some churches are hateful and bigoted, perhaps more than we like to admit. But make no mistake: Scripture calls all who would follow Jesus to come and die to their sin, their lust, and their desire—no matter how innate it might feel.

When Jesus rescued me, he demanded all of me. In Bible, Gender, Sexuality, however, Brownson elevates caricature over substance. He uses a low homosexual-to-healthy-heterosexual change rate to argue God doesn't call gays and lesbians to repentance and purity. This is true for all sinners, including those fighting homosexual sin.

As a pastor, I know many people sitting in my pews are still battling besetting sins after decades of being in church. Should we accommodate for them as well? Whether gospel change happens through celibacy, marriage, transformation of innermost desires, or faithful purity in suffering, Jesus is the only way to live out our purposes as sexual beings.

Instead of cowering behind statistics, we must declare the gospel and walk with others so they can experience its costly joy.

So I am sad today. Sadly, Bible, Gender, Sexuality is going to deceive many. I pray God will raise up others who will declare his intentions to his church and his love to a lost and dying world. You can connect with him on Twitter or Facebook.

Video by theme:

How Jesus Handled Sexual Sin (John 8)



Bible biblical human perspective sex sexuality

I am acquainted with this book's author, James Brownson, and I like him. I read Bible, Gender, Sexuality thoroughly and carefully. But his book deeply saddened me, and I believe it should sadden all others who follow Jesus. At the end of the book, Brownson writes: In this vision, the inclusion of committed gay and lesbian unions represents.

Unfortunately, however, he builds his biblical narrative on a shaky foundation. Though by no means exhaustive, I think they will grieve your heart like they did mine. To get to his vision of sexuality, Brownson must first dismantle a complementarian view.

The problem, however, is that he ignores the logic of Genesis 1: At the core of our gender is our God-ordained biological sexuality. And this coming together is one of the basic meanings of what it means to be male and female. A simple reading of the words of Jesus in Matthew 19 confirms this reality.

We have gendered bodies, deliberately different from the opposite sex. All homosexual activity, therefore, is immoral—a distortion of the divine intent. It is clear that Paul is not operating with the modern sense of sexual orientation here. If this analysis is correct, however, it also suggests that the whole modern concept of sexual orientation and the contemporary evidence of its deeply rooted persistence.

If modern notions of sexual orientation are true and foreign to the biblical writers, then perhaps some homosexual activity is morally conceivable. At least this is where Brownson wants to go. For Brownson, when the apostle is writing about homosexuality, his writing cannot be applied to contemporary circumstances. There are three fundamental problems with this assertion: See The Bible and Homosexual Practice , ff.

And the entire Bible, including Paul, paints a negative view of homosexuality. Compelling research suggests orientation is something of an unfixed spectrum. It is deeply troublesome to use research about sexual orientation as a path to change the biblical witness concerning sexuality. Dietrich Bonheoffer is right: It is because lust is inherently and centrally excessive, driven by self-seeking will to power that it also manifests itself in misdirected desire, as unrestrained desire burns itself out in destructive patterns.

But the problem with this line of reasoning is that Brownson forgets an important, inherent dimension of lust: If one craved anything that God had forbidden. Even in committed homosexual relationships, then, homosexual activity is lustful and consequently sinful. To say otherwise is unfaithful to the biblical witness. Further, Brownson contends that churches espousing a traditional evangelical view on homosexuality are harmful to those who consider themselves gay or lesbian: Moreover, it is in the area of shame that the traditionalist approach to gay and lesbian persons become fraught with deep problems.

The typical slogans clearly express the ambivalence: Ironically, in this context, the more deeply the gay or lesbian person is welcomed and loved by the fellowship, the more profound the problem of shame becomes. The internalized message becomes something like this: I must resist this part of myself all the more insistently.

But research show that such change happens only in a small minority of relevant cases. To be sure, some churches are hateful and bigoted, perhaps more than we like to admit. But make no mistake: Scripture calls all who would follow Jesus to come and die to their sin, their lust, and their desire—no matter how innate it might feel. When Jesus rescued me, he demanded all of me. In Bible, Gender, Sexuality, however, Brownson elevates caricature over substance. He uses a low homosexual-to-healthy-heterosexual change rate to argue God doesn't call gays and lesbians to repentance and purity.

This is true for all sinners, including those fighting homosexual sin. As a pastor, I know many people sitting in my pews are still battling besetting sins after decades of being in church. Should we accommodate for them as well? Whether gospel change happens through celibacy, marriage, transformation of innermost desires, or faithful purity in suffering, Jesus is the only way to live out our purposes as sexual beings.

Instead of cowering behind statistics, we must declare the gospel and walk with others so they can experience its costly joy. So I am sad today. Sadly, Bible, Gender, Sexuality is going to deceive many. I pray God will raise up others who will declare his intentions to his church and his love to a lost and dying world.

You can connect with him on Twitter or Facebook.

Bible biblical human perspective sex sexuality

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2 Comments

  1. It is deeply troublesome to use research about sexual orientation as a path to change the biblical witness concerning sexuality. Whether gospel change happens through celibacy, marriage, transformation of innermost desires, or faithful purity in suffering, Jesus is the only way to live out our purposes as sexual beings. But a married man is concerned about the affairs of this world--how he can please his wife-- and his interests are divided.

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