What Loving LGBTQ Ministry Could Look Like

By Thomas Lambrecht –

At the St. Louis General Conference and since, conservatives have often been accused of being hateful, bigoted, and punitive toward LGBTQ persons. We frequently hear quoted “Do no harm!” and “Love your neighbor!” These statements are aimed at the traditional view that marriage is between one man and one woman and that the practice of homosexuality (as well as any other sexual relationship outside marriage) is contrary to God’s will.

The statements imply that the traditional view is unloving, but that is because we have different understandings of what love looks like. Perhaps it would be helpful to flesh out how traditionalists might engage in loving ministry with LGBTQ persons. (Obviously, in a blog post I will only be able to hit the high spots, rather than delving into the details of each person’s situation.)

From a traditional perspective, love seeks the best for the other person. The problem becomes discerning what the “best” is. We know that we have trouble understanding what is best for ourselves. In the same way, it is also risky to accept another person’s discernment about what is best for them as always being right. The way out of this dilemma is to trust that God knows and has revealed what is best for us. The Bible teaches us the way of righteousness and holiness, leading to living at our best. As Psalm 19 explains, the precepts of the Lord are “more precious than gold” and “sweeter than honey.” “By them your servant is warned; in keeping them there is much reward” (Psalm 19:11).

Loving God and seeking God’s ways (not our own) is the first and greatest commandment for a reason. We too often impose our human judgment in replacement of what God has revealed to us.

To love lesbian, gay, bisexual, transgender, and questioning/queer persons as our neighbor means to treat each one with love, respect, and kindness as a fellow human being created in the image of God. Therefore, there is no room for insults, put-downs, joking comments at their expense, foul language directed at them, or violence of any kind. On a human level, LGBTQ persons should be treated as we ourselves would like to be treated (Matthew 7:12). There are no exceptions to the Golden Rule.

As Christians and out of love for others, we are compelled to share the love of Christ with our friends and neighbors so that they may come to know him as Savior and Lord of their lives. That includes our LGBTQ friends and neighbors. We will never help move a person closer to Jesus by harshly condemning them, insulting them, or mistreating them in any way. Rather, in a winsome and invitational way, we seek to introduce people to Jesus because we know and love him ourselves. We know that apart from him — gay, straight, or questioning — we are all lost and separated from God, so we seek to bring others closer to God. “We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God” (II Corinthians 5:20).

In our conversations, we should not insist that gay people become straight before they can come to God, just as we do not insist that others of us have our lives all together in order to come to God. Rather, we come as we are, with only “the desire to flee the wrath to come,” as John Wesley put it. As we respond to God’s grace expressed in Christ through the power of the Holy Spirit, we begin to change from the inside out. We journey with Christ toward becoming the person he created us to be.

To love LGBTQ persons is to fully embrace and support them in their journey of discipleship. None of us is meant to walk that journey alone. We are assigned the task of “watching over one another in love,” as Wesley put it. We stand not in judgment over one another, but as fellow pilgrims traveling toward the common destination of becoming perfect in God’s love. For many lesbians and gays, it will mean a life of celibacy, meaning that we the church will need to help form that supportive community and provide a family relationship as the embodiment of God’s love.

To love LGBTQ persons is to teach clearly, lovingly, and sensitively what God requires of us — gay, straight, or questioning — in all aspects of life. In this era of “designer religion” where we are each tempted to create our own belief system, it is imperative that we begin to learn and understand the truth from God’s perspective. We do so in humility, knowing that none of us can perfectly understand that truth, nor do we always live up to what we know. Instead, we seek together to grow in our understanding of the truth, faithful to God’s self-revelation in Scripture and guided and empowered by the Holy Spirit.

God’s intent for the exercise of his good gift of human sexuality has become clear in Scripture, as interpreted and understood by over 1,200 years of Jewish history and the additional 2,000 years of the Christian church. Some who propose to change the definition of marriage to include persons of the same gender may not fully appreciate what it means to say that every single biblical scholar of the church, bishop, and defender of the faith for 2,000 years has been wrong in their understanding of God’s word. The heavy weight of that much accumulated wisdom and piety is not to be lightly cast aside by a majority vote of a General Conference.

It is not my task here to argue the biblical case for one man-one woman marriage. I would refer the reader to Richard Hays’ masterful chapter in his volume, The Moral Vision of the New Testament (chapter 16). Ambitious scholars desiring a more thorough examination of the biblical and cultural evidence may turn to The Bible and Homosexual Practice by Robert Gagnon.

To love LGBTQ persons is to not set ourselves above them, as if we were somehow superior. Rather, it is to acknowledge that we, too, stand in need of God’s grace, forgiveness, and transformation. No one’s sin is worse than another’s. Heterosexuals, no less than LGBTQ persons, need to learn God’s ways and discipline ourselves to keep them by the power of the Holy Spirit working in us.

We may never lose the attraction toward sin, whether it is greed, same-sex desires, the desire for that next drink, or whatever it might be. The gay person may never completely lose same-sex attractions. The alcoholic may never be able to safely take a drink. The greedy person may always want more than they have. But by the grace of God, the desire can weaken and lessen, until it has no more control over us. We can have the ability to say “no” to sin, despite whatever temptations we face.

On the other hand, some do experience deliverance from sin and a restoration to wholeness that allows them to no longer be tempted by sin. Some lesbians and gays have been healed and delivered to the point where they can enter into healthy opposite-sex marriages. We must not foreclose on God’s ability to supernaturally work in our lives.

We may never become “perfect in love” or without sin until we get to heaven. But we keep “attending upon all the ordinances of God” – those means of grace that strengthen our faith. We keep “consider[ing] how we may spur one another on toward love and good deeds, not giving up meeting together, … but encouraging one another” (Hebrews 10:24-25).

The ministry of love for all people, including LGBTQ persons, is the ministry of transformation by the power of the Holy Spirit through a supportive Christian community. All of us are in equal need of that transformation, gay or straight. God will do what he promises, no matter what challenges we face in life, as we respond to the leading of his Holy Spirit. “And we all … are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit” (II Corinthians 3:18).

Thomas Lambrecht is a United Methodist clergyperson and the vice president of Good News.

Comments

  1. The logical extension of this Biblical view is that the UMC should return to the view that pastors cannot divorce and remarry, or marry divorced persons as that is a direct conflict with the words of Jesus.

    [They can only divorce due to adultery on the part of their spouse. Remarriage after such a divorce could be considered as this isn’t specifically forbidden in Jesus words in Matthew, Mark, and Luke.]

    If someone sinning by engaging in ‘practicing homosexuality’ and thus is to be excluded from being married or from being considered for ordination;
    AND if “No one’s sin is worse than another’s.”
    AND if Divorce (as noted above) is the sin of Adultery
    THEN the same exclusions must apply to those who are divorced and remarried (exceptions noted above).

    Do you agree, Rev Lambrecht? Doesn’t that HAVE to be the next logical step in the Traditionalist view?

    I wonder how many Traditionalist pastors are ‘sinning’ in that way.

  2. This is an excellent article, but there’s one code word that would have been better left out. We all sin, and need to be healed from the ‘sickness of sin,’ by the grace of God, but using the word ‘healed’ regarding homosexuality is a red flag to that community, and might negate any effort to reach out in love to the homosexual. JR’s comments above are somewhat off the mark. The church can determine what level of sin and forgiveness is acceptable in ordained leaders. Pastors and bishops in open violation of marriage vows are not allowed to continue in office (at least to my knowledge).

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