Sexuality and Gender: Collaborate Gap Summary

Listening to the Current Reality

With the State of the Great Commission Report as a starting point, the debate focused on the LGBTQ+ movement (seen as a significant issue in the global North) and even stronger concern from the global South for male–female relationships, including equality and Christ-like treatment within Christian marriages (though admittedly feeling the pressure from the global North in the area of LGBTQ+).

Some of the most important things mentioned in the discussions were:

• The influence of individualism and the (Western) sexual revolution both on the church and on society as a whole—including pornography, casual sex, and embracing the LGBTQ+ agenda.

• The generational gap, with different generations having different experiences and different sets of values, also means that the church’s stand on sexuality issues tends to be a challenge in missions and disciple formation, especially in relation to the next generation.

• There is a lack of teaching and open conversation about sexuality and gender within the church. Consequently, gratitude was expressed to the Lausanne Movement for being open to this conversation.

• The church often reacts (negatively) rather than acting (positively) on the subject. Sometimes, the church also tends to be judgmental and/or fails to acknowledge that Christians can also struggle with sexuality and identity issues.

One interesting aspect of the global presence in the discussions was that some African participants made remarks showing a very different perception of the concept of ‘sexual revolution’ compared to the State of the Great Commission Report. From a Western Christian perspective, this is normally viewed as a negative concept, including radical individualism and the areas mentioned above: pornography, casual sex, and embracing the LGBTQ+ agenda. But from an African Christian point of view, there could also be a genuine need for a ‘sexual revolution’ involving elements like empowerment of the individual—especially for women and the understanding of female sexuality—and creating a functional language for sexuality issues including basic sexual education in schools. 

This is a good reminder about the different ‘current realities’ of various parts of the world. It also reminds us of the fact that what is sometimes called 1^st, 2^nd,3^rd, and even 4^th wave feminism exist all at the same time—answering different questions and meeting different needs in different contexts. As most Christians in the West accepted the early women’s movements, so should we all be about this movement impacting those parts of the world that still need such change—while still having well-founded objections to some parts of the following waves of feminism.

Imagining a Preferred Reality

As a starting point for this discussion, we are reminded that, despite what some have experienced and even more tend to say  (at least in the global North), Christian sexual ethics is not particularly conservative. Instead, it can be described as revolutionary, as it tends to create freedom in many areas where traditional and/or patriarchal cultures oppress the individual. Not least, we see this in the area of Biblical concepts like equality between the sexes, the protection of the nucleus family, the New Testament stand against polygamy, and the right to choose whether or not to marry; not to forget the beautiful portrait of male and female sexuality in the Song of Songs!

In light of this, a preferred reality would be for sexuality and gender issues to be an asset and a help in the church’s mission rather than (as has far too often been the case) a problem and a hindrance. For this to happen, the church needs to model good relationships and preach not only in word but also in deed.

The situation in the church could be summarized under the following headlines:

1. Theology: We dream of a holistic view of the human being, including identity and sexuality, where this is not taboo but rather a natural part of the Church’s worldview and teaching.

2. Discipleship: We dream of a Church that teaches and guides its members in all aspects of life, including how we can glorify God with our bodies (cf. 1 Cor 6:18–20). It is also a Church that celebrates the biblical affirmation of sexual intimacy within marriage. This very much reflects the content of Lausanne’s Fourfold Vision, which includes disciple-making, Christ-like leaders, and Kingdom impact in every sphere of society.

3. Community: We dream of a Church that truly welcomes all people, including those that struggle with feelings or other issues related to LGBTQ+. This without compromising fundamental theological teaching. We also believe bridging the gap between the younger and older generations is necessary. Needless to say, this also means that the Church needs to be a safe place for everyone, with no tolerance whatsoever for double standards between hetero- and homosexual sin, not to mention looking the other way in the face of domestic and/or sexual abuse within Christian families.

4. Culture: We dream of a Church that celebrates transparency, making it possible for anyone to talk about his/her deepest longings and struggles—including those related to sexuality and gender. We can never be a truly welcoming community if people who share their innermost feelings are immediately ostracized from it.

For these dreams to come true, we must consciously work on all these areas. We must also share good practices and theological and pastoral insights from the Evangelical world. 

Looking at society as a whole, we dream of a situation when science and research is honored, and when the young generation is not led astray by unscientific ideologies such as (much of) today’s transgender and queer movement. Finally, one of the best gifts we could give to the next generation is functioning nuclear families marked by faithfulness and love.

Creating a Way to Close the Gap

The State of the Great Commission Report envisioned three possible paths ahead:

• Extreme individualistic-technocratic libertarianism: characterized by a radical individualism where self-gratification is more important than bonds of family, friendship, and community. 

• Communitarian-naturalistic legalism: narrowly regulating public sexual identification and behavior according to discernable physiology and strict traditional ethno-communal norms.

• Neo-conservatism: basically understood as a re-evaluation of the sexual revolution of the West—but also of recapturing the biblical vision of sexuality as something beautiful and good.

The gap group affirmed the latter path, rejecting both libertarianism and legalism. But this still raises the question of how we actually close the gap to advance the Kingdom of God in this world. As has already been seen, the answer to this has to do both with the Church itself and with the Church’s relationship to society as a whole. The first part of this is well summarized by the AI tool (slightly modified):

“Churches are called to engage with difficult issues, including sexuality and gender, in ways that reflect Christ’s love and compassion. To do so effectively, there needs to be a commitment to ongoing education and training for both pastors and church members, with a focus on biblical and theological understanding that is contextual and responsive to today’s challenges. Listening and repentance are key, as is the willingness to lament past failures and build bridges with marginalized communities, such as the LGBTQ+ community, in a manner that honors both truth and grace.

The importance of collaboration is highlighted, with churches encouraged to connect with others who are already addressing these issues, learning from their experiences and approaches. Supporting families and creating an environment where people feel loved, understood, and accepted is critical, as is fostering a culture of openness and honesty. Churches must balance prayer and action, incorporating more counselors and experts to provide the necessary guidance and care.”

In light of this, some key takeaways are the following:

• Open up for dialogue and training: Equip pastors and church members with ongoing education and resources to discuss sensitive issues openly and biblically.

• Listen and learn: Engage in listening, lament, and repentance concerning the church’s handling of issues like gender, sexuality, and LGBTQ+.

• Build bridges: Reach out to marginalized communities, such as the LGBTQ+ community, with compassion and understanding while maintaining biblical integrity.

• Support families and individuals: Foster environments of love, understanding, and acceptance, providing practical and emotional support.

• Collaborate and share resources: Learn from churches and experts already addressing these issues and incorporate their strategies and insights.

• Balance prayer and action: Integrate prayer with tangible steps such as providing counseling, support, and resources to address these issues holistically.
  

The truth will set us free—in this area as well as others. Therefore, claims not supported by science and experience need to be challenged for what they are—not necessarily quoting Scriptures in interaction with a secular environment, but simply pointing at science on the matter. All truth, after all, is God’s truth. But a Church that wants to be a respected voice in the public sphere also needs to embody its own message. Hence, the takeaway points above!

Communicating a Prayerful Proposal

The topic of Sexuality and Gender is in itself gigantic. It has a theological dimension, as it is a recurring and often contested topic in the Holy Scriptures. It has a psychological dimension as it relates to masculinity, femininity, and human identity. It has a social dimension, as it affects how we build community in church and in society—and also tends to exclude some people from that very community. It has a political dimension, as LGBTQ+ issues, especially, have become a central feature of today’s political agenda, sometimes put forth in a kind of neo-colonialism from the West to the rest. 

Breaking the topic of Sexuality and Gender into smaller issues, it also relates to issues such as marriage, family relations, equality, child rearing, adoption, polygamy, singleness, domestic violence, sexual abuse in church and society, female genital mutilation, sexual fulfillment, sexual abstinence, contraceptives, abortion, sexual education in church and schools, pornography, LGBTQ+ in church, LGBTQ+ in society and in the legal system … and much more!

The gap sessions focused on closing the gap of sexuality and gender in relation to the Great Commission. Consequently, a central question was how this area can help rather than hinder mission. A general conclusion was that this is something that we need to talk much more about in our Evangelical churches. We need to teach about sexuality and gender for all relevant age groups in the church, and we need to foster a culture of love and transparency in this (and many other) area(s). This also includes marriage courses, Christian counselling, etc. Therefore, it is very good that the Lausanne movement has opened this discussion!

Regarding collaborative action, one important signal from the group was that it may be time for the Lausanne Movement to host a consultation on this subject and/or to start a separate issue network on Sexuality and Gender. Locally and regionally, the fact that this topic was addressed both at the Congress and in the Seoul Statement is a great help.

Basically, there is no escaping the issue. It will be here for as long as we are humans and will be an important area for missions, especially as globalism has put it at the centre of youth culture in most parts of the world. So, if we can’t get out of it, let’s get into it. And let’s do this with confidence, in the conviction that God’s guidance for our bodies is as good as all the other guidance we receive through the Scriptures.

Acknowledgments

The Sexuality and Gender gap sessions would never have become what they became if it wasn’t for our excellent facilitator Sigita Makcinskiene and our affinity hosts Jesudas Athyal, Elizabeth Black, Renison Christian, Elohima Felix Rar, Victor Kaonga, Esther Lambe, Esther Orock Ebai, Jean-Pascal Richir, Susi Rosal, and Michelle Sanchez. A special thank you to Vaughan Roberts, who spoke on the topic in a plenary session and also participated in all four gap sessions.

Author

Olof Edsinger
Olof Edsinger is General Secretary of the Swedish Evangelical Alliance. He is the author of about twenty books, including several on the topics of identity, sexuality, and LGBTQ. Through his books and his speaking engagements, he has become a well-known voice in the area of sexuality and gender in Sweden and the other Nordic countries. He can be reached at olof.edsinger@sea.nu.