One thing I’d really like to look at more is theology and sexuality. More evangelicals are becoming gay and lesbian affirming, at least in the sense that everything is all good within the bounds of a mutual, monogamous relationship, i.e., marriage. Now I’ve only read what’s come across my path here, not having done a lot of research on this specifically, but I am aware of the position(s) that “marriage equality” doesn’t mean a whole lot for equality or justice really at all. It’s gradualist in the sense that it allows those previously excluded from certain privileges to attain them in some sense, but it’s not radical because it doesn’t go past the basic framework that is already offered. It wants into marriage rather than reimagining relationships, sex, love, etc from the ground up, creating new alternatives. Moreover, same sex marriage focuses on including lesbians and gays into a historically heteronormative system, but it becomes more problematic when considering bisexuals, pansexuals, transgender persons… If that’s ambiguous it’s because I’m trying to generalise a whole lot of vaguely recollected reads which also each probably frame the issues differently.
Anyway, this is just one factor that has got me thinking about some questions to pursue around theology and sexuality, specifically marriage. Some other factors include the high numbers of evangelicals especially who have had pre-marital sex (yes this includes oral and manual), in relation to this evangelical purity culture, pornography, people getting married later, increased divorce rates, and an increasing amount of people (mostly outside the church as far as I know) exploring alternatives to monogamous relationships, such as various approaches to polyamory. I want to pose the question, what does this mean for our theology of marriage? I can think of three main approaches:
(A) A “traditionalist” approach which seeks to maintain traditional evangelical/Christian understandings of marriage (whatever they are!) while acknowledging the difficulties people have maintaining this as a reality, like in pre-marital sex and getting divorced, and supporting them accordingly, another kind of love-the-sinner-hate-the-sin-approach. With any approach there will be ongoing failures and exceptions which cannot be accounted for. However, these need to be addressed through understanding tradition as dynamic, creating new tradition, and remembering as good Protestants that our source is not first tradition but the person of Christ.
(B) This leads into a “retrieval” approach which would seek to draw on the sources of Scripture and tradition, engaging with both critiques of marriage from within and outside of the church, to attempt to restate what marriage has been and what it might be today. For example, I’ve been thinking a bit about Paul’s frequent use of porneia, usually translated as “sexual immorality” in the New Testament. While I’m sure that because Paul didn’t understand sexuality, gender, etc in the same way that we do he would have provided some very different answers to ours, it also needs to be asked what connection early Christians such as Paul saw between life in Christ and the Spirit and their sexual decisions and how this should relate to contemporary Christian practice. Nonetheless, this approach has not yet heeded what it might look like to imagine and affirm new relationships and sexualities outside of the concept of marriage altogether.
(C) The final would be a “liberation” approach which understands Christ as coming to liberate creation for a completely new order which is new creation. So, Jesus, “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven” (Matt 22:30; cf. 1 Cor 7:25-31). This also concerns undertaking theology not from the perspective of those who benefit from marriage (or benefit from promoting and defending it) but from those who are in different senses excluded from marriage, so LGBTQI persons, and in a different again yet still important sense the never-married-but-lived-as-in-a-relationship-which-in-many-ways-was-marital, the widowed, the divorced, the forever alone/never-got-married-but-wanted-to. Obviously such an approach would both need to engage critically with the married (though I’d like to think many who are happily married would provide some kind of support for this approach) but also acknowledge in what senses marriage has and continues to be a source of love, growth, support, healing, strength, etc, for so many people.
I began writing this post as I had until recently thought only in terms of B, though suddenly I found my self considering the value of C. This is all provisional and a sketch. Others will have given this more time and thus more thought and probably considered a lot more things than I have in this post.