![]() This marks an affirmation on my part of important dimensions of traditional Christian sexual ethics. Covenantal sexual ethicsīy covenantal sexual ethics, I meant (and still mean) that genital sexual expression and covenant commitment belong together, and that marriage is the best demonstration of such a covenant. ![]() It distills to two main themes: a) Christians must drop their destructive rejection/stigmatizing of LGBTQ people and relationships, and b) this does not mean an abandonment of covenantal-marital Christian sexual ethics, but instead a broadening of the share of Christian persons to whom that ethic is understood to apply. The way this question is formed reveals that the questioner has understood well what I argue in Changing Our Mind. Specifically, can sexual orientation ever be considered grounds for divorce? ![]() Gushee: I’m curious what advice you would give to an LGBTQIA individual who has only come to a new understanding of the gospel’s stance on sexual ethics after marrying someone of a different gender. Here is a question I often receive from such Christians and received again as the New Year began:ĭear Dr. ![]()
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