The idea that a person’s sexual orientation is unchangeable actually points to a deeper logical problem, particularly for the Christian. Secular philosophies typically come to the conclusion that people form identities based on their experiences and feelings. Vines is no exception to this sort of experience-based thought, which is evident in his book:
The permanence of same-sex orientation does not settle the moral questions at issue here, but we cannot adequately address those questions without acknowledging it. If you are a straight Christian, I invite you to think about your own experience with sexuality. I doubt you could point to a moment when you chose to be attracted to members of the opposite sex. That attraction is simply part of who you are.4
And so, by analogy, Vines believes that his “orientation” to homosexual behavior is just part of who he is. His book’s title hints at this belief, as it refers to “the gay Christian.” Indeed, there are many professing Christians who have adopted terminology such as “gay Christian” as a descriptor for those Christians who struggle with same-sex attraction (SSA).
But this is problematic for the believer who has repented of his sin and trusted Christ for salvation. While Christians still sin, they are not defined by their sin. Dr. Owen Strachan, assistant professor of Christian theology and church history at SBTS, writes about the problem with using the term “gay Christian” to describe believers who deal with same-sex attraction. He explains, “We are not the sum of our lusts, our perversity, our fallenness, whatever shape such sin takes. . . . This means that born-again believers are all, in the words of the same apostolic author [Paul], a ‘new creation’ in Christ (2 Cor. 5:17).”5 Scripture repeatedly affirms that believers have new life in Christ, and therefore a new identity:
Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. (Galatians 3:13)
In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence (Ephesians 1:7–8)
He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins. (Colossians 1:13–14)
Even using “gay” or “lesbian” as a secondary category of defining a Christian introduces confusion. Some Christians argue that while identity in Christ is of first importance for a believer to grasp, we should also encourage them to maintain this other identity as a “gay Christian,” as a way of classifying their experience. But homosexuality is an identity issue—the sinful identity fights against the new identity in Christ. Many people dealing with SSA will be tempted to say what Matthew Vines has—that being homosexual is simply part of who they are—and to treat that as a secondary identity to or as a replacement for their identity as a new creation in Christ.
Giving weight in this way to a Christian’s struggle against SSA does not aid in the fight against sin; rather, it opens the door for temptation and the false belief that a sinful desire can be a Christian’s identity. As believers, we are called to bring hope to believers and unbelievers alike. Preaching a message that says Christians dealing with SSA are defined, either primarily or secondarily, by their sexual feelings does not “impart grace to the hearers” (Ephesians 4:29). Moreover, such a message also contradicts the Apostle Paul’s message in 1 Corinthians 6:11 when he said that Christians have been “washed,” “sanctified,” and “justified” in Christ—and Paul specifically includes homosexuality in the list of things these believers had left behind.
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The permanence of same-sex orientation does not settle the moral questions at issue here, but we cannot adequately address those questions without acknowledging it. If you are a straight Christian, I invite you to think about your own experience with sexuality. I doubt you could point to a moment when you chose to be attracted to members of the opposite sex. That attraction is simply part of who you are.4
And so, by analogy, Vines believes that his “orientation” to homosexual behavior is just part of who he is. His book’s title hints at this belief, as it refers to “the gay Christian.” Indeed, there are many professing Christians who have adopted terminology such as “gay Christian” as a descriptor for those Christians who struggle with same-sex attraction (SSA).
But this is problematic for the believer who has repented of his sin and trusted Christ for salvation. While Christians still sin, they are not defined by their sin. Dr. Owen Strachan, assistant professor of Christian theology and church history at SBTS, writes about the problem with using the term “gay Christian” to describe believers who deal with same-sex attraction. He explains, “We are not the sum of our lusts, our perversity, our fallenness, whatever shape such sin takes. . . . This means that born-again believers are all, in the words of the same apostolic author [Paul], a ‘new creation’ in Christ (2 Cor. 5:17).”5 Scripture repeatedly affirms that believers have new life in Christ, and therefore a new identity:
Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. (Galatians 3:13)
In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence (Ephesians 1:7–8)
He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins. (Colossians 1:13–14)
Even using “gay” or “lesbian” as a secondary category of defining a Christian introduces confusion. Some Christians argue that while identity in Christ is of first importance for a believer to grasp, we should also encourage them to maintain this other identity as a “gay Christian,” as a way of classifying their experience. But homosexuality is an identity issue—the sinful identity fights against the new identity in Christ. Many people dealing with SSA will be tempted to say what Matthew Vines has—that being homosexual is simply part of who they are—and to treat that as a secondary identity to or as a replacement for their identity as a new creation in Christ.
Giving weight in this way to a Christian’s struggle against SSA does not aid in the fight against sin; rather, it opens the door for temptation and the false belief that a sinful desire can be a Christian’s identity. As believers, we are called to bring hope to believers and unbelievers alike. Preaching a message that says Christians dealing with SSA are defined, either primarily or secondarily, by their sexual feelings does not “impart grace to the hearers” (Ephesians 4:29). Moreover, such a message also contradicts the Apostle Paul’s message in 1 Corinthians 6:11 when he said that Christians have been “washed,” “sanctified,” and “justified” in Christ—and Paul specifically includes homosexuality in the list of things these believers had left behind.
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