Peter Saunders

‘Accepting Evangelicals’ – the new ‘evangelicals’ who back same sex marriage

Peter Saunders

With the government set to debate ‘gay marriage’, I am constantly asked on social media why I cannot, like ‘other more loving and tolerant Christians’, accept same sex ‘marriage’ as an expression of love and commitment between two people of the same sex.

Several people have referred me to an article in the Independent last week titled ‘Happy and Clappy and out of the closet: Evangelicals who say gay is OK’.

The implication is that if some evangelicals are welcoming same sex marriage then evangelicalism per se should not be a barrier to others moving in the same direction.

Many of the ‘evangelicals’ featured in the article will be well known names to those who have been following the debate – Jeffrey John, Brian McLaren, Jeremy Marks, Benny Hazlehurst – and are certainly not regarded as ‘mainstream’. In fact many Christians (and non-Christians) I suspect would not consider them to be evangelicals at all.

Peter Ould has done a helpful review of the article on his blog and I won’t say more about it here but the Independent has helped to give a higher profile (at least amongst its liberal readership) to a pressure group called ‘Accepting Evangelicals’ which it describes as the ‘the prime mover in promoting pro-gay evangelicalism’.

‘Accepting Evangelicals’ has in fact been going since 2004 but on a straw poll of fellow Christians this week virtually no one I asked had actually heard of it.

On its website it claims to be an ‘open network of Evangelical Christians who believe the time has come to move towards the acceptance of faithful, loving same-sex partnerships at every level of church life, and the development of a positive Christian ethic for gay, lesbian, bisexual and transgender people.’

It claims to have over 540 members of whom 82% are open members whose names are listed on the site. Other members have opted to remain ‘confidential’ because they ‘are concerned that their public support would put them at risk of prejudice or discrimination‘.

Amongst the ‘open members’ are Benny Hazlehurst (pictured), who acts as secretary to the group, former Eden Baptist minister Roy Clements, ‘Courage’ founder Jeremy Marks, Ekklesia co-director Simon Barrow, ‘post-evangelical’ Dave Tomlinson and Oasis Trust founder Steve Chalke.

Perhaps the only surprise here to some will be Steve Chalke, although many would argue that he been moving away from an evangelical position on key biblical doctrines for some years.

The group published a position statement in summer 2012 and has a page of ‘resources’ along with four articles on the Bible and homosexuality (accessible here) written by Hazlehurst for his personal blog in 2010 and ‘adapted’ for ‘Accepting Evangelicals’.

The arguments are the usual ones – the sin of Sodom was ‘rape, inhumanity, and breaking the laws of hospitality’ and not ‘principally about homosexuality’. The proscriptions about homosexual relations in Leviticus 18 and 20 applied to ‘idolatry and male prostitution’ and not ‘loving, committed, faithful, exclusive same-sex relationships’. Jesus said nothing about the issue and much of what Paul says in 1 Timothy and 1 Corinthians is ‘cultural’ or confusing and hangs on the definitions of disputed Greek words. In Romans 1 Paul ‘saw homosexual activity, alongside all the idolatry of the Greco-Roman world. It was not born out of love, or orientation, but out of pagan practices, greed, lust and abuse of power.’

The wider framework of biblical sexuality and teaching about marriage are ignored.

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Hazlehurst’s arguments have been ably refuted in a variety of recent works, and most recently in the Evangelical Alliance’s summer 2012 publication ‘Biblical and pastoral responses to homosexuality’ which is available on the EA website and summarised here.

His whole argument is aimed at creating a case for marriage for those who exhibit ‘the self-giving love that we observe today between people of the same sex who genuinely love each other and want to commit their lives to each other before God’.

These people, we are told, are ‘prayerful, devout, committed Christians, worshipping God faithfully, and giving him the glory’.

To become a member there is no declaration to sign, just an affirmation that the member is ‘happy to be publicly associated with Accepting Evangelicals’.

I suspect we will hear much more of this group over the coming weeks and months and the liberal press will no doubt be only too obliging in making each new high profile ‘member’ into a news story.

I remain unconvinced.

Biblical teaching on homosexuality is very clear and liberal ‘Christians’ and secularists are thankfully much more honest about taking the words as they are written rather than trying to contort them to accommodate the special case.

The Evangelical Alliance’s recent book and another recent CMF publication on ‘Unwanted same sex attraction’ are careful to major on the pastoral issues faced in trying to help those who experience same sex erotic attraction or recognise that they have a homosexual orientation and I have myself written on this before.

But I am left wondering how many of this group are actually true evangelicals.

The key evangelical distinctives are the need for personal conversion, a high regard for biblical authority, an emphasis on the saving death and resurrection of Christ and an active obedience to and proclamation of the gospel.

David Bebbington has termed this ‘quadrilateral of priorities’ conversionism, biblicism, crucicentrism, and activism.

‘Accepting Evangelicals’ it seems to me undermine all four.

There is highly suspect exposition of the Bible, selective obedience to biblical teaching, an unwillingness to make sacrifices for the sake of the Gospel and an inadequate understanding of what Jesus’ death and resurrection has achieved in helping believers to die to self, live as redeemed creatures in the power of the Holy Spirit and to resist temptation.

Richard Lovelace wrote in his classic work 'Homosexuality and the Church' in 1978 that he saw the growing acceptance of homosexual practice within the church as due to a ‘false religion’ opposed to biblical revelation and the authority of Scripture, an ‘antinomian ethic’ that undercuts the balance between law and Gospel, a ‘cheap grace’ that ignores repentance and a ‘powerless grace’ that denies the possibility of change.

This remains, in my view, an accurate assessment.

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Therapists to offer sex change drugs to nine-year-olds

Peter Saunders
Peter Saunders
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Children as young as nine are to be prescribed drugs which delay the onset of puberty as the first step towards a sex change operation (Mail on Sunday and Daily Telegraph).

Doctors at the Tavistock and Portman NHS Foundation Trust said a trial of the treatment on ‘gender dysphoria’ patients aged 12 to 14 had been successful and it could now be offered even earlier.

Monthly injections of the drugs, known as hypothalamic blockers, are used to slow the development of the children’s sexual organs by blocking the production of the hormones testosterone and oestrogen.

The rationale is that by delaying the onset of sexual maturation this gives more time for gender conflicted youngsters to decide whether they wish to embark on hormone treatment and surgery aimed at changing their gender. 

Most people will be shocked at this news but it is actually a logical consequence of accepting four prior ideological presuppositions – that gender is a social construct, that personal autonomy should trump other considerations, that emotional suffering should be avoided at all costs and that technology should be used to achieve these ends. 

There are obvious safety concerns - although the gender treatment is reversible, the long-term effects on brain development, bone growth and fertility have not yet been fully evaluated.

But safety considerations aside, using hormones to suppress puberty in transgender children is highly controversial, not least because of deep societal disagreements about the causes and nature of transsexuality and the effectiveness and appropriateness of transgender therapies per se.  This means that therapists remain strongly divided about the best way of handling the issue.

Transgender people are born with the anatomy and physiology of one sex but believe that they belong to the opposite sex.  Should therapy therefore be aimed at changing bodies (using hormones and surgery) to match a person’s beliefs or should it rather be aimed at helping people to adjust mentally to accepting the bodies they were born with? Even more fundamentally, is ‘gender dsyphoria’ a mental disorder or is it just a normal variant like eye or skin colour?

Up until recently ‘gender identity disorder’ was classified as a mental disorder (in the Psychiatric diagnostic inventory DSM-IV) but it has now been reclassified and renamed ‘gender dysphoria’ (in the DSM-V).  This change was strongly ideologically driven and many psychologists and psychiatrists dispute the reclassification. They still see ‘gender identity disorder’ as a kind of body dysphoria, whereby a person has an unshakeable false belief that they are one sex when in fact they are the other. It has been likened to anorexia nervosa, where the affected individual is convinced she is fat whilst being grossly underweight.

Those who supported the reclassification however, take the view that gender identity is biologically fixed and determined and that it is harmful to affected individuals to deny them sex change therapy or to 'force' them to live with the body they were born with. Some even hold to the strongly postmodern view that gender, regardless of what one’s genes or hormones suggest, is simply a social construct, even a matter of choice. If you wish to appreciate how passionately these views are held, then try expressing a traditional understanding on twitter using the hashtag #lgbt!  

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Is gender identity fixed as male or female or is it more of a spectrum or continuum? Can it change over time? How effective is therapy in changing the strength and orientation of one’s beliefs? How might suppression of puberty using hormonal treatment affect bone, brain and sexual development?

Research is still at an early stage with many of these questions and strong ideological convictions one way or the other mean that scientific objectivity about the real effects of sex change therapy may always be a matter of contention.  It is perhaps not surprising that both opinion and research in this whole area is often driven by powerful ideological vested interests.

Complicating this is the fact that gender identity may change in an individual over time, and that it may be very difficult to predict the outcome of for any particular person. Some children are much more appropriately described as ‘gender nonconforming’ or ‘gender-fluid’ rather than transgender. In many others gender identity may change with time.

Toronto specialist Ken Zucker, who opposes the use of sex change therapies, claims that only about 12% of boys and girls with gender dysphoria will still have persistent dysphoria as adults. This fact alone should lead even the most committed supporters of early intervention to err strongly on the side of caution.

The CMF File ‘Gender Identity Disorder’ goes into the issue in more detail and also looks at biblical principles which can be applied.

The Bible teaches that human beings are created in God's image and of two sexes – male and female (Genesis 1:27). Jesus drew on this when he commented, 'haven't you read, that at the beginning the Creator “made them male and female”, and said, “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh” (Matthew 19:4-5).

The Old Testament command 'you shall not commit adultery' also indicates that sexual intercourse should only occur within the framework of marriage (Exodus 20:14). Sex outside the marriage bond is wrong, whether with someone of the same or opposite sex (Leviticus 18:22, 20:10).

The ideal pattern for existence was spoilt at the Fall when mankind rebelled against God's rules. One consequence of this is that moral values, sexual patterns and also biology (genes and hormones) have become distorted.

The good news at the centre of Christianity is that Jesus, through his death and resurrection, gives people new life and power to change. On top of this, there will be a time in the future when all rebellion against God's plans will come to an end and a perfect relationship with God can be fully restored. This brings the hope that transsexual people may find support as they seek to live in ways that are honest to the way God made them, and open to God's ideals.

It's worth noting that the Bible regards celibacy as a high calling. Jesus was fully human and male, but never married nor had sexual intercourse. He also taught that marriage is not for everyone (Matthew 19:12).  It is important to acknowledge this, as for some people, battling with gender conflict may be a life long process.

Reprinted with permission from PJ Saunders

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Why assisted suicide should not be legalised in Britain

Peter Saunders
Peter Saunders
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I have recently been published in a head to head with Sir Terence English in the Oxford Mail on whether assisted suicide should be legalised in Britain. My contribution to the debate is reproduced below. Perhaps not surprisingly I have said ‘no’.

Any change in the law to allow assisted suicide or euthanasia would inevitably place pressure on vulnerable people to end their lives for fear of being a financial, emotional or care burden upon others.
 
The ‘right to die’ would so easily become the ‘duty to die’. This would especially affect people who are disabled, elderly, sick or depressed and would be greatly accentuated at this time of economic recession with families and health budgets under pressure.
 
Elder abuse and neglect by families, carers and institutions are already real and dangerous and would be made worse.
 
Any so-called ‘safeguards’ against abuse, such as limiting it to certain categories of people, will not work.
 
This is because exactly the same arguments – autonomy and compassion – would apply to people outside the categories decided upon and so any law allowing it for some would immediately be challenged under equality legislation.
 
If for terminally ill people, why not for those who have chronic illnesses but are ‘suffering unbearably’?
 
If for adults why not for ‘Gillick competent’ children? If for the mentally competent why not for people with dementia who ‘would have wanted it’?
 
The news coming from other jurisdictions which have gone down this route, particularly Belgium and the Netherlands, shows a pattern of incremental extension and pushing of the boundaries – an increase in cases year on year, a widening of categories of people to be included and people being killed without their consent.
 
Belgium has recently legalised euthanasia for children and in the Netherlands babies with spina bifida and people with dementia are already put to death.
 
This is why British parliaments have rightly rejected the legalisation of assisted suicide in Britain three times in the last seven years and why the vast majority of UK doctors, almost all medical groups including the British Medication Association (BMA), Royal College of Physicians (RCP) and Royal College of General Practitioners (RCGP), and all major disabled people’s advocacy groups are also opposed.
 
Persistent requests for euthanasia are extremely rare if people are properly cared for, so our real priority must be to ensure that good care addressing people’s physical, psychological, social and spiritual needs is accessible to all.
 
This issue is understandably an emotive one but hard cases make bad law and even in a free democratic society there are limits to human freedom. Our present law with its blanket prohibition on all medical killing does not need changing.
 
The penalties it holds in reserve act as a strong deterrent to exploitation and abuse whilst giving discretion to prosecutors and judges to temper justice with mercy.
 
Reprinted with permission from PJ Saunders

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Royal College of Ob/Gyn bars pro-life doctors from receiving its degrees and diplomas

Peter Saunders
Peter Saunders
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Doctors and nurses who have a moral objection to prescribing ‘contraceptives’ which act by killing human embryos are to be barred from receiving diplomas in sexual and reproductive health even if they undertake the necessary training according to new guidelines.

Under new rules issued by the Faculty of Sexual and Reproductive Health (FSRH) earlier this year these doctors and nurses are also to be barred from membership of the faculty and from specialty training.

The FSRH is a faculty of the Royal College of Obstetricians and Gynaecologists established on the 26th March 1993 as the Faculty of Family Planning and Reproductive Health Care. In 2007 it changed its name to the Faculty of Sexual and Reproductive Healthcare.

Whilst many contraceptives act by preventing the union of sperm and egg, some, including most IUCDs (intrauterine contraceptive devices) and the morning-after pill EllaOne (ulipristal acetate), also act by preventing the implantation of an early embryo. In other words they are embryocidal or abortifacient, rather than truly contra-ceptive.

Many doctors, of all faiths and none, have a moral objection to destroying human life and wish therefore to avoid using drugs or methods which act after fertilisation.

In fact this position was once held by the British Medical Association (BMA) when it adopted the Declaration of Geneva in 1948. This states, ‘I will maintain the utmost respect for human life from the time of conception even against threat’.

But in 1983 the words ‘from the time of conception’ were amended to ‘from its beginning’ due to sensitivities about increasing medical involvement in abortion. The word 'beginning' was left undefined, giving doctors the opportunity to argue, contrary to the biological reality, that early human life was not actually human life at all.

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Now it seems that doctors who wish to abide by the original wording of the Declaration of Geneva are to be barred from practising in certain medical specialties. This is an extraordinary about face.

The Faculty may argue that they are not barring doctors and nurses from practising, but simply from obtaining certain qualifications. But as many job appointments will be conditional on applicants having these qualifications this is effectively also a bar on practice.

Interestingly doctors who have a moral objection to abortion are still able to complete the Faculty’s qualifications because the Abortion Act 1967 contains a conscience clause which protects them. But there is no law protecting those who object to destroying human embryos.

Many Christians believe that every human life, regardless of age, sex, race, degree of disability or any other biological characteristic, is worthy of the utmost respect, wonder, empathy and protection.

This is based on the idea, taught in the Bible, that human beings are made in the image of God. In a society which is becoming more hostile to Christian faith and values it is perhaps not surprising that we are seeing institutional discrimination of this kind.

Perhaps it is time for Christian doctors and nurses, and others who share their prolife views, to set up an alternative training programme.

Reprinted with permission from PJ Saunders

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