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The Gay Dilemma: by Dan Rogerson, MA Counselling, CCC Dan is a graduate of Asbury Theological Seminary and has a private counselling practice in Halifax, Nova Scotia. If you would like to respond to this article you may contact Dan at danrodgerson@eastlink.ca or 902-444-HELP (4357). |
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The evangelical church is now being forced, by the issue of same-sex marriage in the headlines, to remove its head from the sand and recognize that the gay dilemma is not just going to disappear. The Church often emphasizes the sinfulness of the homosexual lifestyle without a concerted effort to effectively reach out to struggling individuals with the transforming power of the gospel of Christ. This dilemma casts a dark shadow on the church today. In my counselling ministry, I have seen the emergence of Christian individuals who are earnestly seeking deliverance from the chains of homosexuality. They are asking, “Why must we be singled out as spiritual incurables? Why can’t the church move beyond rejection and see us as hurting people who want help just like other sinners?” Because of a fear of being rejected by the church, they do not see the church as a safe place to find hope and help for their troubled hearts. The question that must be asked is “Do we really believe in the transforming power of Christ?” There are many struggling homosexual men and women who believe that they were not created to be homosexual, and would be willing to make the sacrifices necessary to try to break free from their chains of bondage. In order to effectively reach homosexuals, it will be necessary for the church to evaluate the widely accepted consensus on homosexuality. This consensus is comprised of three propositions that fit the so-called “bio-psycho-social” model of mental functioning. The three propositions follow:
It is the purpose of this article to address the error of these propositions by providing evidence that they are, indeed, refutable.
Is homosexuality a genetically determined aspect of the human body? Is a person born with a homosexual orientation, with no choice in the matter, such as being born with a certain eye color? In 1993 a geneticist, Dean Hamer and his colleagues, announced to the public the results of their so-called “linkage study”. This study proposed that homosexuality was caused by a gene – chromosome Xq228 (Baron, 1993). Again, the media promoted this “supposedly” great discovery. In response to this announcement, genetic researchers from across the United States suggested that Hamer’s research was seriously flawed. Hamer was later investigated by the Office of Research Integrity at the Department of Health and Human Services for “selectively reporting his data” (Satinover, 1996, 112). In 1997 Hamer wrote in The Advocate (an American gay and lesbian newsmagazine), “…sexuality is too complex to ever be completely explained by genes. Although DNA may influence brain chemistry and thus tilt us to feel and behave in particular ways, it does not govern sexual identity… the social and cultural environment will always play a major role, as will … choice and free will” (1997). The "genetic and unchangeable" theory has been actively promoted by gay activists and the popular media. Is homosexuality really an inborn and normal variant of human nature? No. There is no evidence that shows that homosexuality is simply "genetic."
Is homosexuality irreversible? Gay activists would have us believe that homosexuality is healthy and no attempt should be made to change it, even if an individual requests it. In recent years, Gay Affirmative Therapy (GAT) has emerged to help homosexuals to resolution in accepting and affirming their sexual orientations. GAT makes the uninformed assumption that "coming out" is the answer to every homosexual's problems. If it is true that homosexuality is irreversible then there is no hope for the struggling individual. There have been those who have challenged this proposition and sought to reverse their homosexual orientation regardless to popular cultural belief. The following is a quote from a client of Joseph Nicolosi, co-founder of the National Association for Research and Treatment of Homosexuality (NARTH): "I have never believed I had homosexual tendencies because I was 'born that way.' It is quite an insult to my dignity and a gross disservice to my quest for growth to be told that I have no hope for change” (http://www.narth.com/docs/repair.html). Can the homosexual change? The work of Nicolosi in reparative therapy with gay males provides evidence to support that homosexuality is indeed reversible. In terms of homosexual origins, Nicolosi’s overarching explanation for many (but not all) instances of homosexuality is that it is motivated by severe problems in relating to the same-sex parent (Satinover, 1996, 184). The basic premise of reparative therapy is that the majority of clients (approximately 90% of Nicolosi’s clients) suffer from a “syndrome of male gender-identity deficit” (http://www.leaderu.com/orgs/narth/cases.html).
Is homosexuality normal, akin to such other social categories as sex and race? The answer to this question depends totally upon what side of the political arena you stand on. Gay activists would state that their lifestyle should by no means be referred to as abnormal. While those on the other side of the spectrum would state that the homosexual lifestyle is by no means normal. As we consider reaching out to homosexuals it will be necessary for the Christian to question what approach a distinctively Christian response to homosexuality should take.
A Christian Response To Homosexuality. Upon the premise that God will not call the believer to a task that is impossible to perform, the Christian may conclude that the homosexual can be equipped by the Holy Spirit to live the life that God has called every believer to – a life of holiness. The Apostle Peter wrote:
Andrew Comisky, a former homosexual, who is founder and director of Desert Stream Ministries – a multifaceted outreach to the sexually and relationally broken writes:
To bear the likeness of God is to reflect His holiness. There is liberation for homosexuals who “prepare their minds for action” (I Peter 1:13). It is the task of the Christian counselor, as an agent of God’s healing grace, to lead the homosexual client into a journey of reparation. This task is not intended for all Christian counselors as it will not be within the realm of their competency. It is imperative that Christian pastors and counselors avoid the assumption that because they have a moral evaluative framework they therefore have the professional capacity to work with homosexuals. Struggling homosexuals need Christian counselors, pastors and friends who are able to see beyond their sin and into the bright future that God has planned for them. Is it possible that the church needs the struggling person as well? Comisky writes:
The evangelical church has, far too long, ignored the gay dilemma. With the issue of same-sex marriage, we are being encouraged to let our voices be heard and take a stand against another threat to the moral fiber of our society. In the midst of our campaign to let our voices be heard, may we be mindful that there are individuals in our congregations and communities who are aching to be understood, to be healed and freed. We need to experience that move from revulsion to compassion, a compassion that allows us to reject the sin without rejecting the sinner. Do we sincerely believe that Jesus died for the homosexual, was raised from the dead for the homosexual, and that His power is available to deliver all sinners from their sins…even homosexuals? If so, it’s time to prepare ourselves and put forth the effort to let people know that our churches are, indeed, places of refuge and healing…even for the homosexual.
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