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Can we have an argument about being a ‘gay Christian’? That is the question which I have been wondering since the storm of Baptist and Presbyterian furor descended upon Revoice. The conference is an attempt by a wide variety of such Christians and their supporters to explore what fidelity to the Christian teaching on sexuality and marriage demands, and what the possibilities for being a gay Christian might be.
Controversy about the conference was inevitable—but the organizers also imprudently invited such criticisms by expanding its scope beyond questions immediately raised by the gay and **** experiences. The questions involved in this discussion require a non-Scriptural vocabulary to properly assess them. But not every philosophical discourse is equal to the task: Judith Butler’s reign as philosopher-queen should come to an end (with apologies to my dear friend Nate Collins, the organizer of Revoice and author of this very good book on the subject). The T and Q in the endless list of identity-designators raise independent questions and require diverging answers to the L, G or even B: collapsing them all into one conference obscures these differences, to its detriment.
Joy - Time - Conference - Benefit - Forms
Saying that here deprives me of the joy of saying so for the first time at the conference itself, which I had planned on doing. However, I can now see one benefit to including forms of speaking and thinking about these issues that I find uncongenial to clarifying the Christian witness: doing so underscores that this is still an argument that is being had, a question under consideration. From the standpoint of the conference’s critics, of course, that is simply the problem: the attempt to raise a question about these things itself seems to be indicative of a moral failing, a capitulation to modernity. The effort by Revoice to thread an impossibly small needle...
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