Posted by Matthew J. Tuininga
As the church wrestles with whether women and men who practice homosexuality ought to be embraced into the full life of the church, it is important to remember that the church has struggled with questions of membership from the very beginning. The primary conflict in the life of the early church had to do with another question: Should Gentiles, who do not keep the mosaic law, be received into the fellowship of the body of Christ?
The church embraced believing Gentiles, but only after an intense conflict that featured breaches of fellowship (between Peter and Paul, among others), intense argument (Paul’s letters to the Galatians and the Romans, among others), and even a major church council (the Jerusalem Council of Acts 15). It took testimonies of special revelation (Peter’s visions in Acts 10), indisputable signs of the outpouring of the Spirit on the Gentiles (Acts 10-11), and careful study of Old Testament prophetic texts to determine that the Spirit was indeed calling believing Gentiles and believing Jews to be united in one body.
In the end, the apostles determined that to deny Gentiles membership in the body of Christ was to deny the gospel. It was to commit the heresy of saying that salvation comes by the law rather than by grace through faith.
Should the church use the same process of discernment to determine whether or not to receive our gay and lesbian neighbors, friends, and family members into full church membership?
It is an important question because nothing less than the graciousness of the gospel is at stake. To exclude a gospel-believing person from the church because she is same-sex attracted is to abandon the gospel of salvation by grace through faith, without question. And does the exclusion of such a person, if she refuses to give up the practice of homosexuality, also amount to an insistence on salvation by works of the law? What if she confesses the faith of the gospel, as did the Roman centurion Cornelius, who heard Peter preach in Acts 10? What if her life evidences the fruits of the Spirit, as did the Gentiles who experienced their own Pentecost at Antioch (Acts 10)?
A lot is at stake. As Paul put it in Galatians 5:4, “You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.”
On the other hand, we must flee the sort of cheap grace that claims justification apart from the fruits of the Spirit. In the same letter Paul warns that those who practice “the acts of the flesh,” including “sexual immorality,” “will not inherit the kingdom of God” (Gal. 5:21).
So we have got to get this right. How exactly did the early church discern that Gentiles, despite their infidelity to the law of Moses, had received the Spirit of Christ? And what would it look like for the 21st-century church to discern whether gay and lesbian men and women have also shared in the blessing of grace?
Read my answer to this question at the Banner, where this article originally appeared.