I recently reached out to a couple of Christian counsellors I know and asked what were some of the resources that they have found most helpful in addressing the issue of homosexuality from a Christian perspective. Peter Hubbard’s book “Love Into Light: The Gospel, the Homosexual, and the Church” was recommended by more than one of them and having just finished reading it, I understand why.
Unlike other books I’ve read, “Love Into Light” isn’t so much a examination of the biblical perspective on homosexuality but, rather, it seeks to be a guide for churches to show them how they can show courtesy and love to those that struggle with same-sex attraction (SSA) without compromising their biblical convictions. Hubbard writes: “This book is not a counseling manual or a comprehensive theology of homosexuality. Neither is it apolitical action plan. I think of it more as a plea, an appeal to the church to rethink the way we talk about SSA” (pg. 15).
The introduction quickly revealed how much I needed to read this book. I could not help but reflect on sermons I have preached that touched on the subject of homosexuality. In a series through the book of Genesis, I thought I did well when preaching on the story of Sodom and Gomorrah. Rather than use it as an opportunity to attack homosexuals, I called my congregation to acts of love towards those who struggled with this sin. I pointed out that when Paul provided a list of sins in 1 Corinthians 6:11that the believing Corinthians used to be engaged in, it included “men who practice homosexuality” (vs. 9). I concluded that, contrary to what many in the congregation might believe, there is hope for homosexuals and we needed to be messengers of hope, not condemnation. Somehow, it didn’t occur to me that, as I preached this, there may have actually been homosexuals sitting before me. Those who struggle with SSA were those “out there” not anyone “in here.” It didn’t occur to me that I may have been speaking to those who struggled with this sin who were wishing that they could be numbered as those who “were” rather than “are” and who were longing for hope themselves. I also didn’t realize that the way in which I spoke of the sin of homosexuality was different than the way I might have spoken of any other sin. “Drunkards” and “those who were greedy” are also in Paul’s list but I would never have spoken of their sins with the same level of gravity or with the expectation that there would be those in my congregation who would be surprised that they could actually be saved. Hubbard really challenged me when he writes:
I have spoken to scores of men and women who have spent years worshipping in church while battling alone with SSA. They were terrified to tell anyone, and convinced that if other Christians knew their secret, they would be tagged and discarded. Imagine the trauma of believing that your struggle is unlike any other sin. The preacher makes applications in his sermons to lying, stealing, or marital selfishness. And periodically a man may testify to struggling with heterosexual lust. Or a woman may ask for prayer regarding anxiety. But these sins seem normal, understandable. And there is hope and help for change. But homosexuality seems different. When it’s mentioned in church, it’s usually associated with abomination, activism and antagonism. Often the pronouns change from “we” to “them.” Some sins allow you to be a “we,” but other sins require you to be a “them” (pg. 14).
In chapter one, Hubbard considers four possible reasons why churches are relatively silent when it comes to talking openly about homosexuality and why we almost never hear prayer requests or testimonies from members regarding their same-sex attraction. Churches/pastors often make one or more of these assumptions:
· Homosexuals are not like us: they are abnormal.
· Homosexuals are have turned aside: their sin is “unnatural.”
· Homosexuals have a particular identity.
· Homosexuals are who they are: they will not change.
Here is an example of where Hubbard does what he does best: applying the Scripture to the subject and allowing it to challenge our pre-conceived notions and to chart a path forward. In answer to these four assumptions, Hubbard points out that the Scriptures teach that:
· Homosexuals are like us: We are all marred image-bearers.
· Homosexuals have turned aside: All sin is twisted.
· Homosexuals can find a new identity.
· Homosexuals and heterosexuals hope in grace together.
Hubbard tells of how after his church began to think, and teach, in these terms, a member of his congregation who was married and had several children, opened up and shared of her lesbian past. She had been terrified of people finding out about her past but now she felt a freedom to share and celebrate the work that God had done in her life. He notes that she told him “Those I have told who have a rich view of grace and a personal understanding of their own sin are the most able to rejoice with me at what God has done. Those relationships have been unaffected or even enriched by my transparency” (Pg. 28).
In chapter two, Hubbard examines the causes for homosexuality. He makes brief mention of various theories as to why individuals find themselves attracted to those of the same sex. Rather than seeking a scientific reason however, he locates the issue in the heart. He argues that having a heart-centered perspective is important because it “relocates the conversation to a place where God’s Word can actually help” (pg.42). He gives two examples of conversations with men who came to realization that their homosexuality had emerged from the root sins of lust, insecurity and shame for one, and covetousness for the other. Hubbard writes regarding the gentleman who struggled with the sin of coveting, “At this point, we had not yet explored how those desires became sexualized, but we were speaking the language of the heart, and God, who is the knower and lover of our hearts, began to draw near. Heart-level honesty in the presence of God postures us for change” (pg. 43).
In chapter three, Hubbard addresses the subject of change. He begins by helpfully noting: “Jesus is not our get-out-of-homosexuality plan, but ‘the way and the truth and the life. ’Real change is not simply a reaction to our latest problem, but a miraculous step toward our new eternal identity” (pg. 47).
After a survey of common “powerless remedies” that many often pursue, Hubbard declares that real change can only be found in Christ. He breaks up chapter 3 into the following subheadings: Seek, Jesus is Our Past, Jesus Is Our Life Today, Jesus Is Our Future, Kill, We are at War, We Fight at the Level of Desire, and Clothe. His argument is that 1) We are to habitually seek after Christ, aligning our thoughts to who we are in Christ (Col. 3:1-4); 2) We “have died” and “have been raised” in Christ (Col. 2:20); 3) It is no longer me but Christ who lives in me(Gal. 2:20); We will appear with Christ in glory (Col. 3:4); Instead of our activity (such as homosexuality) defining our identity, our identity (in Christ) defines our activity, therefore we fight to kill that which is earthly in us; We, therefore, daily war against sexual immorality (Col. 3:5); Our desires do not seem to be enemies but, instead, who we are and so we need to remember what our hearts are capable of (much evil) and turn our eyes upon Christ; Lastly, we put on, what Hubbard calls, the “wardrobe of Christ” found in Col. 3:12-17.
This course of action is a great way for everyone- not just those who struggle with same sex attraction- to do battle against sin and we would all do well to meditate upon this. What is so compelling is the Christ-centeredness of it all and, especially, Hubbard’s call to have our actions flow out of our identity in Christ rather than finding our identity in our actions. Excellent advice. If there is one complaint that I might find in this chapter is that I wish Hubbard had spent a bit more time fleshing out some of what he says in the section “Jesus is Our Future” on page58. Citing C.S. Lewis, Hubbard points to the man who was born blind “that the works of God might be displayed in him” (John 9). He argues that those with same sex attraction should be looking to see how this, too, might be used to display the works of God. We would assume that Hubbard would restrict this to one’s deliverance from homosexuality, but Hubbard’s language is not too clear here. In fact, out of context, I can see how someone might question whether Hubbard is saying that one’s remaining in homosexuality itself could be leveraged for the glory of God. He says “It must be offered to God in His guidance…God is calling us to ‘seek things that are above where Christ is’ right where we are!” Armed with his clear statements that homosexuality is a sin (he does this clearly and thoroughly in the next chapter) and the fact that one of the goals of the book is to help those with same sex attraction to work through that and move beyond it, however, it is clear that is not what he is saying. Re-reading the entire section, it seems his point is simply that we do not know how God might be at work in the midst of this struggle with sin and that an individual should not try to conform one’s own experience to any pre-conceived notions of what their journey “should” look like but instead should turn their focus wholly upon Christ. He ends that section declaring forcefully (in bold letters) “What we need most is Jesus, and anything less, even in the name of change, is idolatrous” (pgs. 58-59).
Hubbard devotes chapter four to addressing three of the most popular arguments against a traditional understanding of the Bible’s teaching on homosexuality: the prohibitions against homosexuality are temporary, misunderstood, or ignorant. For each argument, he poses a counterargument affirming the traditional understanding of homosexuality as a sin. His responses will not be new to most Christians and can be readily found in a variety of places. Nevertheless, he does make some insightful comments and his lengthy quotes of those who seek to defend homosexuality are very helpful. For example, he quotes NT professor Luke Timothy Johnson:
The task demands intellectual honesty. I have little patience with efforts to make Scripture say something other than what it says, to appeal to linguistic or cultural subtleties. The exegetical situation is straightforward: we know what the text says…If we see ourselves as liberal, then we must be liberal in the name of the gospel…I think it is important to state clearly that we do, in fact, reject the straightforward commands of Scripture and appeal instead to another authority when we declare that same-sex unions can be holy and good. And what exactly is that authority? We appeal explicitly to the weight of our own experience and the experience thousands of others have witnessed to, which tells us that to claim our own sexual orientation is in fact to accept the way in which God has created us. By doing so, we explicitly reject as well the premises of the scriptural statements condemning homosexuality (pg. 82).
Hubbard, rightfully, calls this a form of existentialism.
In chapter five, Hubbard returns to the idea that our identity is found in Christ. He addresses the issue that all of us face- finding our identity in what we do and in our performance and/or lack thereof. Homosexuals identify themselves as such because the world tells them that their desires and actions define who they are at their core. Christians who struggle with same sex attraction are encouraged to follow this practice as well and this is a difficult temptation to fight against. On top of that, when they fight to identify themselves as Christians, they find that they identify themselves as very poor ones indeed because of their struggle with this sin. Hubbard says that when he asked a friend who struggled with same sex attraction to describe himself, he replied “I suck” (pg. 91). Hubbard notes that it is God who gets to name (label, define) us, not ourselves and, in Christ, we are re-named as righteous. This does not mean that life will not be a struggle with sin which is composed of a mixture of victories and defeats, but it does mean that this does not affect who we are at our core. Two helpful observations in this chapter is his brief discussion of the label “gay Christian” (he is against it) and a lengthy quote by a former lesbian who discusses how the world’s insistence that accepting the label of “lesbian” is not helpful at all and that, after all is said and done, amounts to labeling oneself based upon nothing but sexual urges.
Hubbard now turns his attention to the “call” to celibacy and to marriage are both calls to suffer and sacrifice.
In addressing those who find themselves leading a life of celibacy, Hubbard assures them that celibacy is much more than a call to abstinence. He helpfully points to how celibacy redirects one’s attention to God in at least 5 ways: mercy, loyalty, community, simplicity, and sufficiency.
Mercy. “In mercy, God has made a New Covenant comprised of members who enter through new birth, not natural birth, a spiritual offspring who believe in Jesus…Thus, physical reproduction no longer takes a central role in building the covenant community…Thus, a celibate person who actively embraces his identity as an equally-privileged member of the family of God draws attention to the amazing grave of the New Covenant” (pgs. 111-112).
Loyalty. Pointing to Jesus’ statement that there are eunuchs who are such by choice (Matt. 19:11-12), Hubbard notes that eunuchs were highly valued because of their loyalty. They alone could be trusted to not get involved in competing for the throne in an effort to set up a familial dynasty. In a similar way, a Christian single is able to demonstrate undivided loyalty to the Kingdom of God.
Community. Hubbard notes that aloneness is not eradicated by a spouse but by having faith that we are genuinely united to others who are “strangers and aliens” in this world.
Simplicity. Pointing to Paul’s example in 1 Corinthians 7, Hubbard makes the case that singleness provides a life that is less complicated, enabling one to be more mobile and able to respond to opportunities for gospel advance.
Sufficiency. Singles have an opportunity to be “billboards for the sufficiency of Jesus” (pg. 114).
Hubbard now turns his attention to the call to marriage. He begins by making an astute observation. Pointing to several recent magazine articles, Hubbard notes that marriage has been redefined by younger generations to mean, not a permanent bond, but an emotional attachment that can be freely discarded when those emotions dry up. Given that, Hubbard says that it is understandable why homosexuals feel upset. If this is all it is, why shouldn’t they be able to experience the same emotional bond with another in this way? The problem is that marriage is so much more than what moderns define it as. Marriage is different than simply an emotional attachment in at least three ways: Marriage Images God’s Triune Nature, Marriage Reflects God’s Life-Giving Love, and Marriage Pictures Jesus Christ’s Relationship With His Church (pgs. 116-122).
In the end, Hubbard says that both singleness and marriage point to Jesus.
Hubbard now turns to the climate in our churches keeping in mind the person who may struggle with SSA while we are unaware. He begins by noting (quoting church historian S. Donald Forston III) that “Homosexual practice has been affirmed nowhere, never, by no one in the history of Christianity.” That said, Christians have struggled to address the subject with a Christ-like mindset. Many Christians have spewed hatred on the one hand or, as we have seen recently, given full endorsement on the other. Both, Hubbard contends, are wrong-headed.
Using the metaphor of the Chernobyl nuclear disaster, Hubbard points to 3 indicators that the climate in a church is contaminated: 1) We are silent. Most churches do not discuss the subject at all leaving those who struggle with SSA feeling alone and helpless. He quotes a young lady who is a new believer and who said: “It’s looked upon so badly, which I guess is fair because it’s an unnatural thing, but it stinks because I need help! I need people who will be behind me, supporting me with godly counsel so I can make it out of this mess” (pg. 131). 2) We talk about “those people.” In referring to homosexuals as “those people” we communicate three things: “We are not sinners, you are”; “Sin comes inacceptable forms and unacceptable forms”; and “You will belong here only after you get your act together” (pg. 133). 3) We refuse to confront. Because homosexuality has been approached for so long as among the ultimate sins, many churches, in their attempts to be less combative, are overcompensating by not condemning it at all. After pointing out that church discipline is always done with the goal of redemption/reconciliation, Hubbard notes that someone cannot be disciplined until they have first been judged. Being a Christian involves “Speaking the truth in love” (Eph. 4:15) while “The ‘if-you-love-me-you-will-affirm-my-lifestyle-no-matter-what’kind of love is a product of Glee not God. ‘For this is the love of God that we keep His commandments and His commandments are not burdensome’” (pg. 139).Church leaders must find their identity in Christ who is courageous and compassionate at the same time. Hubbard closes with an anecdote about a visitor who addressed his 800 member church during an open microphone session one night. He spoke of a neighbor of his who is gay. In describing the neighbor, he took on a lisp and made some sarcastic comments in an attempt to elicit a laugh. Hubbard notes that he was horrified as he thought about those in the congregation who may have struggled with SSA and how they must be feeling. Reflecting on the incident, he said that the elders of the church noted that not a single person in the congregation laughed. Instead, you could have heard a pin drop. He closes the chapter with: “Even though, in that moment I could not prevent the toxic words from being spoken, the atmosphere of our church identified and rejected them as being contaminated. And hundreds of people who did not experience SSA stood together with their brothers and sisters who do…as one family in Jesus” (pg. 140).
Hubbard begins by quoting Bonhoeffer to the effect that community is not designed to hide who we are but, instead, to reveal. He then points to three ways in which churches benefit from having people who struggle with SSA in their community. 1) We see our own sin more clearly. He shares and anecdote of a member who, after hearing a frank conversation about SSA, confessed that it caused them to look at their own sin of anxiety differently and realize that they had made excuses for it rather than confronting it as sin. 2) We grow in our understanding of gender. Hubbard affirms that gender is a creation of God not a social fabrication, but we do need to be careful to not allow cultural stereotypes to define what manhood and womanhood looks like but, rather, stick to what the Bible says and the Bible presents Jesus, not only as rebuking waves and casting out demons, but also as “gentle and lowly” and we see him cry. If we present biblical manhood as being a navy Seal, we are misrepresenting the full biblical picture. 3) We develop mutually edifying friendships. Many who struggle with SSA lament their lack of same-sex friendships and feel left out and yet anticipate being rejected and keep a distance. A Christian community should be a place where we are able to love and be loved and, as friends open up and share of their own struggles those who struggle with SSA will feel free to do so as well. It is in these moments that Christ often shows up and if we fear the messiness that comes with community, we may miss out on them opening our eyes to more of Jesus.
In the final chapter, Hubbard points the reader to Paul’s instructions to Titus whom he had left in Crete. Crete was known for its incorporation of homosexuality into its culture and it accepted and promoted pederasty. In his instructions to Titus Paul highlights three things he is to do: 1) appoint elders in every town; 2) apply doctrine to every situation; 3) affirm courtesy in every controversy. Hubbard says this points to our need to begin in the church in conforming our lives to the Scriptures and then to show gentleness and grace to those outside the church. He notes that “many of us fear that if we don’t immediately confront sin, we are somehow compromising with it” (pg. 159). He points to the example of Ken and Floy Smith as instructive. Ken and Floy shared their faith and their dinner table with Rosaria Butterfield, then a lesbian professor at Syracuse University, now a believer who is married to a pastor in Durham. Butterfield notes of the Smiths, “I saw how wide the door to their home and the door to their hearts opened. I remember feeling like I could talk to them about anything.” But, she notes, “Ken stressed to me that he accepted me as a lesbian, but he did not approve of me as a lesbian. He held that line firmly, and I appreciated that.” Hubbard notes “Gentleness does not preclude truthfulness, but rather facilitates it” (pg. 161).
There are three reasons, Hubbard argues, that Paul provides for why we should be courteous towards the unkind and unsaved: Because of who we were (“Anyone Christian who can mock a homosexual or speak unkindly to a drag queen is suffering from amnesia”); Because of what He did (“Christians are courteous to non-Christians because we know what it’s like to earn wrath, but receive mercy”); Because of what is helpful (“I know many men and women who have been drawn to Jesus and away from homosexual relationships, at least in part, by the gentle courtesy of a Christian friend”).
He closes the chapter by saying that we must approach this issue through the “lens of mission” which can be summarized by four actions: “love, hear, speak, live” (pg. 168). We love with open hearts, we listen to understand what they really believe (what is their salvation story?), we share the true salvation story, and we live for God’s kingdom. On this last point, Hubbard shares the story of Dan Cathy, the CEO of Chick-fil-a who, when facing criticism and calls for boycotts from Shane Windmeyer, a prominent LGBTQ activist, called Shane and listened to him for over an hour. Cathy never backed down from his biblical stance, but expressed regret for how homosexuals felt they were being treated unkindly. Cathy and Windmeyer ended up becoming friends. Hubbard concludes: “So for the beautiful name of Jesus, we love, hear, speak and live no matter how people respond. We seek the glory of God and the advancement of His kingdom, not our own comfort or agenda. As we live for His glory, the gospel is proclaimed, the homosexual is loved, and the church is transformed” (pg. 172).
I’m glad that this book was recommended to me and I’ll be recommending it to other pastors. Hubbard strikes all the right notes in being uncompromised in his biblical view of Christianity as well as unflinching in his desire to see the church love those who feel unloved. Perhaps the greatest takeaway for me right now is among the most simple. Hubbard called me to ask the question “What if a person who struggles with SSA is sitting in my congregation?” As amazing at it to me having read the book, I don’t know that I’ve really considered that question. I wrote at the beginning of this summary of how I preached on Sodom and Gomorrah without considering that question. What I didn’t share was that there was a family who were members of our church and the brother of the wife is homosexual. They had invited him to join them for church that Sunday but he had declined. After the service, they expressed to me their relief that he had not come and how horrified over the question of “what if he had?!” Had I thought about that question before preaching that sermon, I would have preached differently. I recall speaking in loving terms and calling the congregation to show compassion. But it is undeniable that I spoke in terms that would have conveyed that I was talking about “those people” and I spoke of the causes of homosexuality in away that would have, undoubtedly, left him feeling less of a human being made in the image of God and more like a psychological case waiting to be diagnosed and fixed.
The book does leave me with a good number of questions regarding how truths are communicated and the logistics of how Hubbard’s church deals with the complicated issues such as a homosexual couple with several adopted kids visiting the church. I was pleased that the book concludes with the promise that some of those questions would be addressed at a website bearing the book’s name but, alas, the website has not been kept up (the book is nearly 10 years old so that is understandable)and the church’s website (including the pastoral bio) makes no mention of the book at all. A practical guide addressing topics such as this would be most welcome.
