Police Shoot Unarmed Black Man… [Your Excuse Here]

Police shoot unarmed black man.
You: It’s not about race.

Again.
You: We don’t have a race issue. This is an isolated incident.

Again.
You: We don’t have all/enough evidence (as a video, probably the most significant piece of evidence–mind you, sits online for your viewing).

Again.
You: The guy was a thug ( =red herring).

Again.
You: This is all rhetoric, a fabricated, anti-fact narrative pushed by the liberal media.

Again.
You: Black people are playing the victim and taking advantage of any situation they can to riot and loot.

Again.
You: Cops are good people who protect us. I’ve (a white person) never had a problem with cops. As long as you don’t _______, you won’t have an issue with them (because my experience is, of course, everyone else’s).

Again.
You: What about black-on-black crime? ( =red herring that demonstrates complete ignorance of the segregation of our cities where crimes will most likely be committed by those nearest each other, e.g., other black people).

Again.
You: It’s a sin issue, not a skin issue (as if sin can’t take on racialized, societal form).

Again.
You: __________?

A Review of What is Marriage? Man and Woman: A Defense

The following are notes from a presentation delivered in partial fulfillment of the requirements for the course ME 8000 Contemporary Sexualities: Theological and Missiological Perspectives taught by Dr. Robert Priest and Dr. Stephen Roy at Trinity Evangelical Divinity School, October 2015.


Summary

Introduction

  • Authored by Sherif Girgis, Ryan Anderson, and Robert George.
  • Published in December 2012, about two and a half years before the Obergefell decision (June 2015).
  • Based on an article published in the Harvard Journal of Law and Public Policy.[1]
  • Considered by many to be the most formidable defense of the conjugal view of marriage and has been highly read and engaged.[2]
  • Seeks to defend the conjugal view of marriage and demonstrate its rational and therefore constitutional basis.[3] The authors argue that “redefining civil marriage is unnecessary, unreasonable, and contrary to the common good.”[4]
  • They seek to do so without appeal to religious authority[5] or historical precedent (i.e., “It’s always been this way”),[6] and only secondarily by the support from the social sciences.[7] Their argument is mainly philosophical in nature.[8]

Framework

The underlying assumption that drives the entire project is the following: To argue that gay and lesbian couples ought to have equal access to marriage assumes a priori that same-sex couples can actually constitute a marriage. But this begs the question—the question that serves as the title to this book—what is marriage? A couple is not restricted from access to marriage if that couple cannot—by definition—constitute a marriage. We cannot simply argue that everyone ought to have equal access to marriage. We first need to make a case for what that marriage is to which we think everyone, i.e., everyone who can actually constitute it, ought to have equal access. As they state very succinctly, the issue at stake here is “not about whom to let marry, but about what marriage is” (emphasis added).[9]

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Legal Protections for the Church in Light of SOGI Rights and Laws

Gavel

The following is a paper submitted to Dr. Robert Priest and Dr. Stephen Roy in partial fulfillment of the requirements for the course ME 8000 Contemporary Sexualities: Theological and Missiological Perspectives at Trinity Evangelical Divinity School, December 2015.

** Note: This is not an opinion piece. And, therefore, I do not express my opinions about same-sex sexuality, gender dysphoria, and contemporary laws related to them in this paper. Thus, you will note, I refer to differing views on the subjects without expressing my approval or disapproval. Please do not interpret my silence in this regards as either an endorsement or condemnation of any of the herein mentioned views.


Introduction

Recent U.S. legislation and court decisions regarding sexual-orientation and gender identity (from now on SOGI) rights create a new frontier of potential legal concerns for American churches that affirm a traditional, historic view of marriage, sexuality, and gender. Although only time can tell what implications such laws will have for religious liberties,[1] as Justice Roberts said in his dissenting opinion of the Obergefell ruling, “Today’s [i.e., the Obergefell] decision . . . creates serious questions about religious liberty.”[2] From potential loss of tax-exempt status[3] to non-discrimination suits,[4] churches have reason to demonstrate concern. For example, think of the following scenarios that are now imaginable:

  • A discrimination lawsuit is filed against a church that refuses to accept a practicing gay man into its membership.
  • A church is sued for discrimination when it denies a gay couple’s request to host their wedding.
  • A church disciplines a member for unrepentant lesbian activity. She sues the church for malpractice and discrimination.
  • A church discovers that an employee is undergoing sex-realignment surgery. Is the church legally able to discharge them on these grounds?
  • A church’s pastor is sued for malpractice by an ex-counselee due to claimed damages caused by counsel to “repent of your homosexuality.”
  • A church with a housing ministry is sued for discrimination when it restricts applicants to heterosexual couples.

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Graham Cole on Christianity and Contemporary Sexualities: A Table Talk Prelude

This post was originally published at Rolfing Unshelved.


On Tuesday Cole delivered a “Dean’s Hour” lecture entitled “Following Christ in a LGBTIQQAAP’s World.” In many ways, this talk served as an introduction to the conversation that will continue at the Table Talk on October 21st.

In this post I’d like to relay some of the key points of this recent talk as a way to stimulate your thinking and prepare you for further conversation at our Table Talk.



First, Dr. Cole addressed the context in which we engage these matters.

(A) For many of us, these matters are extremely personal. Either we experience same-sex attraction ourselves or we know others–friends, family members–who do. We cannot engage this issue as a purely theoretical one.

(B) Furthermore, we engage this issue in a drastically changing culture, a culture of which the fast-past political changes are symptomatic. We live in a world in which these matters are cast as civil rights issues and opposition to them is addressed with a shaming rhetoric and ostracizing actions.

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