The three biblical principles outlined in the previous blog are often in tension with each other when an institution faces real-life issues. People and relationships are messy things. Balancing biblical integrity with biblical compassion may seem easy in principle but they are not easy in practice. In everyday life, one often faces situations where it seems one has to choose between compassion and other biblical values. Jesus faced many such situations and overcame them with a brilliance that most of us don’t have (see John 8:3-11 as an example). And it gets much more difficult at the institutional level. The tension between integrity and compassion is quickly compounded when institutional policies and legal complications enter into the mix. Let me share three scenarios of how the three biblical principles could be applied to specific situations.
Supposed you have a top-rank candidate for one of your graduate programs. But you do a little research online and in social media. And you find out that the prospective student has not only adopted a gay identity, but has been a leading and disruptive campus activist for LGBT issues at the undergrad level. Should you deny the student admission even though his or her grades and test scores are at the head of your prospective student list? Denying admission would not be a problem with the law in most places, since academic institutions are allowed a lot of freedom in terms of who they admit or deny to their programs. Compassion would not be an issue in this case, as the student would likely be able to get into a similar program elsewhere. So following the church’s teaching in denying admission to a gay activist would not be in tension with the other two principles in this case. But one program director handled a similar situation in a different way. She invited the prospective student in for a personal interview. Among other things, she shared the institution’s values regarding marriage and sexuality and asked the prospective student whether abiding by these while at the school would be a problem. The student said “no,” was admitted, and behaved in a manner consistent with the institution’s values throughout the program.
Suppose an Adventist health care entity received an appeal from one of its nurses. The nurse discloses that she is legally married to a patient with late stage cancer being treated in the hospital. She requests that the hospital extend spousal health insurance benefits to the gay partner. The hospital could respond by firing the nurse (and terminating her own health care benefits), thereby also abandoning the dying spouse to minimal or no treatment. In many places firing the nurse would be considered discriminatory and therefore illegal. In some places denying insurance benefits to gay partners is also illegal. One could decide to do so anyway in the name of fidelity to the church’s values. But such an action would need to be weighed against the danger to the entire mission of the institution. Compassion in this case might be the biblical principle that breaks the impasse. As noted by Ellen White, when in doubt, err on the side of mercy. When thought through, it could be decided that extending insurance benefits to a gay spouse is probably not, in itself, a compromise of the church’s larger mission. Obviously, decisions like this are not easy and are best made by people who both know the Bible and are also close to the situation.
Suppose a student in medical school approached the dean and informed her that he would like to undergo a sex-change operation. The church is at the beginning stages of its explorations of the complicated issue of transgender, where the gender of the body and the brain are in conflict. At this point the church recommends that the best approach to “gender dysphoria” is counseling in order to help the person deal with the inner conflict and accept the physical gender of his or her birth. Sex-change surgery is a radical therapy and many who undergo such therapy regret it later and may be even more prone to suicide than transgender people in general. But counseling does not always resolve matters and most Christians see a difference between restorative surgery and physical mutilation. So an institution may not wish to reject a decision in favor of sex-change surgery that is made thoughtfully and prayerfully in consultation with specialists. But it might be wise for the student to drop out of med school, spend a year dealing with the outcomes of the surgery and the psychological challenges associated with it, and then return to school in a different class so the change will be less awkward for the student and less disruptive to other students.
Every situation is a little different and all require a great deal of prayer, counseling and careful weighing of the three biblical principles that apply most closely to matters related to LGBTIQ. By no means do I consider this series of blogs the last word. I have based my considerations on the best conservative biblical scholarship and scientific studies and also my own experience. It is my hope that opening such discussions with what thinking Adventists can agree on will provide a starting point for addressing areas of concern that are much less clear. There are many points at issue that faithful Adventists still disagree on. We have many things to learn and many, many to unlearn (CWE 33). But we need to be thinking intelligently about these issues and talking respectfully with each other. LGBTIQ people are children of God twice over. They are children of God by creation and children of God by redemption. They are souls for whom Christ died (Rom 14:15). May the rest of us view them through the just and compassionate eyes of God.