Can an evangelical support gay marriage—and remain an evangelical? Responding to David Gushee’s Changing Our Mind

Ted Grimsrud—December 19, 2014

Back in 2003, David Gushee co-wrote (with Glen Stassen) what became a standard text book on Christian ethics—Kingdom Ethics: Following Jesus in Contemporary Context. Published by InterVarsity Press, this book especially has been widely read in evangelical circles. I liked the book a lot and wrote a quite positive review (Conrad Grebel Review, Spring 2004, 108-10). I didn’t like the book’s discussion of “homosexuality” (it affirmed the “restrictive” view—somewhat in tension with the generally liberative tone of the book as a whole), but all I said in the review was that it was “rather superficial”).

Several years after the book’s publication, I had a conversation with Glen Stassen and mentioned how much I appreciated the book. Glen told me that they were working on a revision. He said Gushee had written the section on “homosexuality” in the first edition and Glen was hoping to be more involved in rewriting that part—and moving it, he implied, in a more “inclusive” direction. I don’t know how close to finishing the revision the writers came before Stassen’s recent death. But based on a new book by Gushee, Changing Our Mind (Read The Spirit Books, 2014), even if a revised version of Kingdom Ethics was to continue to use only Gushee’s views on “homosexuality,” the content would be quite different than the first edition.

The long subtitle of Changing Our Mind makes it clear that Gushee has shifted his views in a major way: “A call from America’s leading evangelical ethics scholar for full acceptance of LGBT Christians in the Church.” With refreshing directness, Gushee describes how his views on this issue have done an about face. He now affirms same-sex marriage and expresses regret about the hurt his earlier writing caused: “I end by apologizing to those who have been hurt by my prior teaching and writing on the LGBT issue. Where I have the chance to amend my written work I will do so. I ask for your forgiveness. I apologize that it has taken me so long to get here” (p. 126).

Gushee dates his own “change of mind” to just the last couple of years, though obviously this change is the culmination of a much longer process. So this short book is kind of a preliminary expression of his new thinking. It is actually made up of a series of opinion pieces (blog posts) published online by Baptist News Global from July to October 2014. So the book has the advantage of being lively, current, accessible, direct, and winsome. What it’s not, though, is a detailed, scholarly, in-depth analysis of the many issues.

I find a lot to appreciate in Gushee’s book. I welcome its publication. In fact, I am delighted that a prominent evangelical leader would take such a clear public stand. The raises several questions for me though. The first is about evangelicalism—Will Gushee remain an “evangelical leader”? Will he want to? Is a book like this going to be part of a significant shift within evangelicalism and a movement within that arena toward more openness? Or is it more going to lead to a shift with the boundary lines of who counts as an evangelical—with Gushee now located outside the evangelical circle?

It is clear that Gushee here still wants to take an “evangelical” approach to sexual ethics in general—the only change, he would say, is that he now wants to include same-sex marriage on the “morally acceptable” side of the clear line he still affirms between appropriate and inappropriate sex. But I wonder about this approach. I also wonder about Gushee’s strong effort to remain irenic and reasonable throughout. While admirable in many ways, might such a thoroughly irenic approach leave some of the key issues unaddressed? Let me elaborate on these questions.

Continue reading “Can an evangelical support gay marriage—and remain an evangelical? Responding to David Gushee’s Changing Our Mind

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More thinking about an “anarchistic Christianity”

Ted Grimsrud—December 15, 2014

My sense is that the anarchist tradition and its messy diversity, going back to the early 19th century and continuing into the present, offers some interesting resources that might prove useful for peace theology. Right now, my knowledge of anarchism is fairly limited, but I am learning more about it all the time. I would at this point identify with an anarchist sensibility that centers on a negative view of centralized political authority and a positive view of human possibilities of ordering social life in ways that enhance human flourishing from the bottom up.

I am not interested in a rigid political ideology, nor in debates about what is and is not authentic anarchism. Rather, I am interested in a looser sensibility that can provide lenses for interpreting the Bible, Christian tradition, and present social issues in peaceable ways. I want to keep learning more about the anarchist tradition—including the most famous “classic” anarchists such as Proudhon, Bakunin, Tolstoy, Kropotkin, and Goldman; their less well-known contemporaries such as Landauer, Reclus, and Malatesta; and various post-World War II expressions. However, for now my main interest is to go ahead with an exercise in looking again at the biblical materials with an anarchistic sensibility.

My posts from the other day, “‘Saving’ the Joshua story? An anarchistic reading,” and from August, “Does the Bible teach anarchism?” got me started. Over the next several weeks I hope to post a number of summaries of class discussion about the Bible from my “Christian anarchism” class at Eastern Mennonite University this past semester.

However, first I want to take a little time to reflect on some issues brought up in several comments in response to the “Joshua story” post by John Miller and Bob Herr (follow the above link and scroll down to see their comments). Both gave some push back that focused more on the political ramifications of what I wrote about than the theological dimension that is more my area of expertise. But thinking about their points ultimately can be helpful for theological reflection.

What about government?

John Miller responds as if what I have in mind is a stereotypical anarchist rejection of government altogether. I am more comfortable using “anarchistic” as an adjective than claiming to be a full-fledged “anarchist.” As I discussed in my July 10, 2013 post, “John Howard Yoder and anarchism,” I am attracted to what is being called “post-anarchism.” One of the main ideas is that we shouldn’t make the state central—either in terms of making overthrowing it our main focus or in terms of looking to it as our main source of social justice.

In my 2004 essay, “Anabaptist Faith and American Democracy,” written before I became directly interested in anarchism, I made a sharp distinction between two American stories, the democracy story and the empire story. Perhaps my affirmation of the “democracy story” would separate me from some more strict anarchists. However, I see anarchist sensibilities as helpful resources for seeking the “well-functioning society” John also seeks. Continue reading “More thinking about an “anarchistic Christianity””

A New Book on World War II’s Moral Legacy

December 3, 2014—Ted Grimsrud

Cascade Books has just published my book, The Good War That Wasn’t—And Why It Matters: World War II’s Moral Legacy. Here is the home page for the book on my website, with links to other sites where it can be previewed and purchased.9781625641021

This book is, in essence, a pacifist’s attempt to answer the question, “what about Hitler?” or “what about World War II?” using the moral reasoning of the just war tradition and common American values.

How the book is unique, as far as I know, is that it not only interrogates the War itself, it also traces the impact of the War on American national security policy in the generations since—as well as looking closely as the story of the war opponents and their legacy. Continue reading “A New Book on World War II’s Moral Legacy”