A Love That's Stronger Than our Fears (II)

With the words of Bartolot ringing in my ears, I accepted the invitation and addressed the Gay/Straight group this last Tuesday. I started off with a brief review of the book, UnChristian. (For background on the book and a formal review, see Benjie here and here.) I started off by sharing with them that I normally don’t speak about my own personal faith on campus and briefly explained why. Several of the group (about 20 students and faculty) had taken my courses before and I asked them to confirm that I normally don’t speak of such things. I then identified myself as a Baptist and an evangelical (not in a political sense, but in the Bebbington sense).

UnChristian is not an earth-shattering work. It is a fairly straightforward book, including numerous anecdotes, that provides a context for how outsiders view the evangelical subculture. I shared with the group that there are six areas where Kinnemann takes us evangelicals to task. One of these views that Outsiders (nonChristians) have is that they believe that Christians are anti-homosexual. Kinnamann then produces evidence to support this viewpoint (directly quoted from UnChristian) :

1. Born-again Christians are more likely to disapprove of homosexuality than divorce. The vast majority of Christians say that homosexuality should not be considered a legitimate lifestyle and strongly reject church-sanctioned weddings for same-sex unions. However, a minority of born-again believers (39 percent) embrace Jesus's teaching that divorce is a sin except in cases of adultery (see Matt. 5:32). Even among evangelicals, just three out of five describe
divorce as a sin, well below their opposition to gay marriage.

2. Most born-again Christians have a hard time knowing how they
should respond to the lifestyles of homosexuals as well as how to respond to the political efforts of gay and lesbian activists. For instance, many believers advocate legal restrictions on homosexual behavior. A majority of born-again Christians, including more than four out of five evangelicals, say that homosexual relations between two consenting adults should be illegal.'

3. Millions of Americans, including two out of every five churchgoers, say that school boards ought to have the right to fire teachers who are known homosexuals. Of course the issues are complicated, but Christians are fueling the idea that gays and lesbians should not be allowed to work in public schools.

4. Many Christians continue to be very skeptical about donating to HIV/AIDS causes, even overseas, despite Christians' generosity in many other arenas. In one poll we found that just 14 percent of born-again Christians say they would be highly motivated to help HIV/AIDS orphans overseas. In another study we discovered that two out of every five born-again Christians, including the same proportion of evangelicals, admitted they have more sympathy for people who have cancer than they do for people with HIV/AIDS. In probing people’s attitudes, we find this perspective typically springs from the idea that the disease is deserved. They believe God is punishing these people—or that their decisions and lifestyle deserve this outcome.

As you will see, our criticism of gays and lesbians is not only ineffective, but also it repels many 16 to 30 year olds. As one survey respondent put it, "I cannot imagine Jesus actually treating gays and lesbians like Christians do today." (end quote)

I then offered a few criticisms of the book. First, I think Kinnaman needs to address the fact that many in the evangelical church are uninterested in being popular. He understands that, but I think he could’ve headed off that particular criticism by addressing it in the book. UnChristian isn’t trying to make the case that the church should be concerned about its popularity, but I am concerned that some will dismiss its criticisms by simply calling it Emergent and focused only on worldly popularity.

Second, although the book is addressed to Christians, he doesn’t illustrate what we can do to directly engage these perceptions. I then turned to my own suggestions for how Evangelicals and Homosexuals could talk to one another.