Introduction
In January 2014, news of
extreme conversion therapies and “medical treatments” pervading China took the
world by storm. Electrocution, exorcism, pills and medication were offered as
“cures” to this abominable illness known as “homosexuality” and administered on
homosexuals to eradicate their “unnatural” and “abnormal” sexual inclinations. Apart
from being forcibly sent for these treatment sessions, many homosexuals in fact
voluntarily sign up to undergo this foreseeable torture in a desperate attempt
to normalise themselves. I was appalled, disheartened and engulfed with deep
sorrow by the unsettling state of affairs; societal condescension, rejection,
and fears of familial disappointment have manifested so tremendously in this
absurd phenomenon of self-inflicted pain. Ultimately, many of these “patients”
still helplessly remain homosexuals.
This was simply not right,
I’d thought. As a seeker actively exploring Christianity then, learning about
the Christian’s absolute, robust, and seemingly unsympathetic opposition to
homosexuality was a crucial obstacle to my acceptance of the faith. Questions that
flooded my mind included: “Why did God create people with same-sex desires but
deem them condemned? Why is homosexuality considered such a disproportionately major
issue, even a sin, that’s equivalent to other egregious acts like murder? Why
does the faith sanction such contemptuous response to homosexuality, when it is
homosexuals themselves who are the true victims of misfortune?” It was not
until long after a series of probing and further learning that I began
appreciating the Christian stance in its holism, gradually internalising the
value and virtues of its perspective.
Unsurprisingly, the Church’s
disapproval towards homosexuality is a difficult pill to swallow in an
increasingly diversified, liberal and rights-centred era. In the here and now
where free choice and expression are championed as more than just a reflection
of individual rights, but tainted with political agenda and self-recognition of
moral maturity, defending Christianity’s hard-lined attitude towards
homosexuality is more complex than ever. While the message against
homosexuality remains as clear as day, the approach to proclaiming it and
demanding change is increasingly dicey. One wrong tail stepped on and the faith
is decried in its entirety. An utterly delicate balance is essential so that in
pursuing homosexuals and urging them to repent and trust in the Lord, we may
valiantly uphold the biblical truths while rendering the faith relevant to
homosexuals and real in their lives.
Two Extremes
However, our struggle to
achieve this is an unfortunate reality. We tend to swing to either side of the
spectrum – accepting homosexuality, or ousting homosexuals – often justifying
our decisions with misguided rationalisations of the Bible. Whether it is through
questioning the Bible’s contemporaneity in its laws, or re-interpreting those
laws and their penalties, we often find ways to reason with our faith, reducing
it to a form we find simplest to practice and live out. As a result, we either
condone the homosexual lifestyle, or ostracize the homosexual person. But none
of the two are godly approaches; to practise either approach will only dilute
and misrepresent the gospel, and undermine the multi-faceted experience of
Christian living.
First, uncontrolled and
indiscriminate outward condemnation of homosexuals is isolating and traumatic.
Many of us fail to realise that amongst the flamboyant and loud community of
LGBT rights activists hide an ocean of self-deprecating individuals who yearn
for help and empathy in their endless battle of mind and heart. Yet, these
individuals cocoon themselves in hopeless secrecy and misery as society today
reeks of insensitivity, self-righteousness and lack of understanding of this
plight which most never consciously chose to be in; we, Christians, are no
exception in this social and emotional persecution. Even we who claim to seek
to uphold God’s commandment to show love, above all, constantly coat our lenses
with pride and judgment in dealing with the homosexuality topic – what more,
with homosexuals themselves? It is this attitude that causes homosexuals to
believe that no one can truly help them for no one truly comprehends the nature
of pain and suffering they are going through. Consequently, homosexuals are convinced
that there is no refuge in Christ, and their resolve to overcome their
unnatural passions are unsustainable.
Secondly, accepting
homosexuality as a permissible way of life compromises the explicit biblical
prohibition and sets the path down a slippery slope. Simply because the concept
and experience of homosexuality is so personally impossible to grasp, our
modern inclusive nature tells us to live and let live. We strive to accept
homosexuality as a neutral difference because that is the only way we know how
to show love in an equal, fair and rainbow-coloured society today. We believe
that our sexual orientation and behaviour do not define us, as long as we are
all held to the same standard of maintaining loving and committed
relationships. While this may be a more attractive and pleasant interpretation
of the Word, we inevitably water down our faith to make ourselves feel
comfortable, stretching and kneading it to suit the whims and fancies of modern
day society. Consequently, before we know it we begin entrenching a precedence
for homosexual lifestyles, not realising that we are essentially affirming a
sin as sinless.
Defending our Faith and Evangelism
In face of so many competing
concerns and struggles, various steps can and should be urgently taken to
better equip Christians with skills, strategies, and maturity to handle this
highly controversial area with love, wisdom, tact, gentleness and sensitivity. The
ultimate goal of such steps would be to aid Christians in truly defending the
right Christian viewpoint and bringing to homosexuals the desire and
perseverance to know and follow God.
First, the Church should be
more outspoken and active in sexuality education, bringing greater focus to
homosexuality as an issue requiring Christians’ kindness, empathy and
counselling. Instead of immediate severe admonishment or discipline of
homosexuals, care should be given to identify the root of their behaviour/inclination,
and time should be given to slowly walk them through the journey of self- and
Bible-exploration. Importantly, Christians themselves must have firm
foundation, knowledge and conviction of God’s position on homosexuality in
order to approach sceptics who unknowingly warp the faith according to their
own interests.
Secondly, emphasis should be
shifted to fellowship with homosexuals. Instead of alienating them in fear of
confrontation, awkwardness or unhealthy influence, Christians must reach out of
their comfort zones and be ready to connect with all walks of life. The only
way to be able to do this is to learn to relate to homosexuals and their
feelings. Since many of them are silent and unsociable minorities, Christians
must take the initiative to offer them genuine friendship and empathy, so they
will allow themselves to be vulnerable and honest. It is in such relationships
of safety that meaningful conversations occur and blossom into purposeful
decisions.
Thirdly, interaction with
homosexuals must be conducted with the proper mindset. We must ensure we have
confessed our personal sins to God first, before we can seek to counsel and
correct others. True repentance and humility on our part for our share of sins
is utmost necessary, and we must admit that we are no less reprehensible and
condemned than homosexuals are for their sin. Homosexuality is an expression of
an idolatrous heart (Romans 1), and we all partake in idolatry whether we
realise it or not. Thus, once we recognise that we are all equally and totally
depraved, then we can begin communicating on the same page.
Lastly, we must remind
ourselves that all change stems from God, and only God can ignite the will and
desire to follow Him. The sake of our evangelism to homosexuals is not to convert
them to heterosexuality; instead, we should aim to bring them to faith in
Christ and through that strive to lead a holy life. In the same vein, we must
never allow ourselves to undermine or compromise biblical truths, regardless of
how we believe that might improve public impression of Christianity, even in
our fight against sin. Likewise, we must not agree with or endorse homosexual
acts and beliefs, but draw a distinctive line between empathy and approval.
Ultimately, we must acknowledge that evangelism towards homosexuals is a
patient process of teaching and support, and no one has the power to inspire
transformation of the heart and mind other than our almighty God. Hence, whether
or not our human efforts succeed in converting homosexuals should not be
discouraging. We are assured that God is always at work, and warfare is normal.
He is progressively sanctifying us and giving us the privilege of constantly
depending on Christ by faith. For that, we continue to be thankful and
prayerful in our walk with Him.
Conclusion
In light of the aforementioned
measures, it may be wise to rethink the direction that the Church’s has taken
in managing the homosexuality issue. Campaigns like the Wear White movement
have garnered the attention the organisers had hoped to attain, an expressive
statement of the particular church’s belief that “the natural family is a universally
accepted norm and a public good”, and that “we (they) will continue to wear
white as long as there is pink, and we will wear white until the pink is gone,
and even if the pink is gone we (they) will continue to wear white”. Yet,
publicity is not all that favourable, at least not from the Pink Dot movement’s
camp. While no public outrage has been massively sparked, we are left to wonder
whether it is truly ideal to posture the Christian faith on such an offensive
in our attempt to be defensive.
Human psychology has shown
that the more aggressively an ideology or belief is imposed on men, the more
men tend to react with rebellion and thoughtless disagreement. This is what we
all know as “disagreeing for the sake of disagreeing”. As humans, we all want
to be coaxed and convinced with tenderness and understanding – and this can
only be done with a peaceful and harmonious relationship in place. Contrastingly,
ostentatious and direct shows of opposition may exude the impression that
Christians are conceited and self-righteous. For worse, it may fuel existing
tensions and discourage mutual efforts to understand each other’s beliefs,
diminishing chances of sharing the gospel with homosexuals.
Therefore, while we must
continuing rejecting and correcting sin from its roots, we must also consider
the cultural intricacies and development of the contemporary world (and in
particular, modern Singapore) before taking drastic actions. While we should
not fear offending others for the sake of Christ our Saviour, we must also be
cautious not to be insulting or destructive in our speech and conduct.
Ultimately, we are called to love just as God loved and continues to love us –
in spite of our sins, deficiencies and ailments.
It is through awareness and
appreciation of this that I finally reconcile my inner turmoil regarding
homosexuality and faith. No matter how hard the homosexuals in China tried,
they could not help themselves. They did not need the medicine or treatment
developed by man, but the grace and help of God. For He will have
mercy on whom He has mercy, and He will have compassion on whom He has
compassion. So then, it does not, therefore, depend on
man's desire or effort, but on God's mercy. (Romans 9:15-16)
Bibliography:
1.
“The Importance of
Theological Education for Church Ministry and Social Engagement”. Dr Maggie
Low. Trinity Theological College.
2.
“Homosexuality: Speaking the
Truth in Love”. Edward T. Welch. Resources for Changing Lives.
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