Think pieces: Why are evangelicals evolving on doctrines linked to LGBTQ issues?

Yes, this is an unusual “think piece,” in part because it is best to consider it an online debate between two major voices shaping debates in contemporary evangelicalism.

One one side is the Rev. Denny Burk, a biblical studies professor at Boyce College, which is linked to the giant Southern Baptist Theological Seminary in Louisville.

On the other side is historian and gender-studies specialist Kristin Kobes Du Mez of Calvin University, who is best known as the author of the much-discussed book “Jesus and John Wayne: How White Evangelicals Corrupted a Faith and Fractured a Nation.”

Let’s start with a short comment from Burk, who posted:

… I had an important exchange with Kristin Kobes Du Mez on social media. I won’t rehash the entire back and forth here. Some of it is linked below for your reference if you are interested in following the threads. If you boil it all down, she asked me a question, and I asked her one. She asked me whether I thought her book Jesus and John Wayne contains false teaching (to which I answered “yes”), and I asked her if she believes that homosexuality is sinful (to which she answered that she doesn’t know yet).

Hers is my question: What does it mean to state that “homosexuality is sinful”? Is this a discussion of homosexual orientation or of sexual behavior?

In other settings, people have been arguing about whether it is sinful, or perhaps simply spiritually dangerous, for celibate LGBTQ Christians to publicly and enthusiastically proclaim a gay identity. Thus, their sexual behavior does not violate centuries of Christian doctrine.

There are important lines between each of these stances and, frankly, other variations on these themes.

Everyone is doing their Charlottesville post-mortems, which is why I was interested in what the New Yorker had to say about how church leaders there prepared for white supremacists.

The local clergy, and visiting clergy, played a crucial role in this story and many reporters made little or no effort to separate this group of counter-protesters from the highly confrontational, and ultimately violent, Antifa crowd that came in from outside.

That brings us to this New Yorker piece. What I didn't expect was a romanticized version of local clergy activism and a de-emphasis on the amount of outside clergy reinforcements brought in to maintain that false impression. The key facts: What clergy took part? Who didn't join the protests? Why? Where are the other voices?

The story begins at a historic black school where a few hundred of the town’s residents gather to assess exactly what happened on their streets to cause three people to die there during the recent riots.

One of the local leaders at the school was instantly recognizable to everybody: a sixty-five-year-old reverend named Alvin Edwards. When Terry McAuliffe, the governor of Virginia, came to town on Sunday, he went directly to a service at the Mt. Zion First African Baptist Church, which is Edwards’s congregation. He’s been there for the past thirty-six years, and during that time he’s also served as the city’s mayor and as a member of its school board. His years in politics have only seemed to strengthen his ties to his parishioners, and he likes to joke, with folksy charm, about his “B.C. days” -- before Christ -- when he lived in Illinois, where he grew up with plans “to make money and to be an industrial engineer.” Edwards marched with the counter-protesters over the weekend, but these days he’s best known for founding a broad coalition of local faith leaders called the Charlottesville Clergy Collective.

The article goes on to describe how the Collective got wind of an upcoming Ku Klux Klan visit and decided to hold a counter rally. Two of the major churches involved were Mt. Zion and St. Paul’s Episcopal.