Reading: Christian Philosophy on Gender and Sexuality

Christian Philosophy on Sexuality Theory

The philosophical approaches of Herman Dooyeweerd and Roy Clouser, who were influential in the development of Reformational Christian philosophy, offer a distinct framework for understanding terms related to gender, sexuality, and sexual practice. Their work emphasizes the importance of a Christian worldview that permeates all areas of life and thought, grounded in the belief that all aspects of reality are created and sustained by God and should be understood concerning His divine order. Disclaimer: These views have influenced these writings and may not reflect exactly how others would articulate their own interpretations of this social science perspective.

Herman Dooyeweerd’s Aspects

Dooyeweerd proposed a theory of multiple aspects of reality, each governed by its own set of laws or norms. These aspects include the physical, biotic, psychical, logical, social, economic, aesthetic, juridical, ethical, and faith aspects. From this perspective:

1. Gender and Sexuality are connected at many aspects not merely biological or psychological realities. 
• Biotic (biological sex and abilities),
• Aesthetic (beauty)
• Psychical (feelings and emotions related to gender and sexuality),
• Social (gender roles and social interactions),
• Ethical (moral obligations and virtues related to how we treat others),
• Faith (how beliefs about creation and divine order inform our understanding of gender and sexuality),
• More…

Roy Clouser’s Theory of Idolatry

Clouser focuses on the idea of idolatry in theory-making, cautioning against allowing anything other than God to define what is real and true. In this view:

1. All terms and concepts (such as those related to gender and sexuality) should be scrutinized to ensure they do not elevate any part of creation (like human reason, societal norms, or empirical science) to a status that only God should hold. This means critically examining whether our understanding of these terms places something created (like human desires or cultural constructs) in the position that should be reserved for God.
2. The Irresistible Self-Evidence of Ministry Science: This concept, which would relate closely to Clouser’s and Dooyeweerd’s thought, suggests that the truths of Christian ministry and its approach to human beings are self-evident when rightly understood through the lens of scripture and divine revelation in Creation and credible scientific study. Ministry science, then, would approach terms related to gender and sexuality with an emphasis on God’s revealed and creational design for his creation and the redemptive restoration towards God’s original design and intention for human identity and relationships.

 

Practical Implications:

• Ministry and Counseling: From these perspectives, Christian officiants, ministers, and counselors would focus on pastoral care that upholds the dignity of each individual, acknowledging their fallen nature while also guiding them toward an understanding of gender and sexuality that aligns with biblical redemptive teachings. All Christians, in all their struggles, are on this path.
• Education and Discourse: In educational settings, these terms would be discussed within the context of a Christian worldview that loves God’s design for creation, acknowledges the fallen state of creation, respects the complexity of human experiences, but also adheres to the normative scriptural teachings and the role of the Holy Spirit in redeeming both the soul and body.
• Public Advocacy: In the public square, Christians might advocate for policies and practices that ensure each image bearer has the right to live their lives free to be influenced by the Holy Spirit. Public advocacy should also call out bully philosophies that disguise themselves as advocates of social justice, when in fact they may oppress those who disagree with their views.
• Engagement: Christians, officiants, and ministers are anchored in a scripture-based worldview that begins with a conversation about the redemptive work of Christ. Transformation and new creation enter into a person when Christ, through the power of the Holy Spirit, changes a soul. The work of Christians and clergy is to keep conversations going with all individuals, helping them grow in the Christian worldview.
• Gender Practice: Christians and clergy advocate for ministry that gracefully lives out the Biblical worldview on gender and sexuality issues, advocating for the created beauty of male and female, masculinity and femininity. This perspective does not embrace the beauty from a “Hollywood” lens, but from the beauty of God’s design, which creates a beautiful world, even if it is marred by sin.
• Christian Marriage: This view advocates for the practice of monogamous marriage between one man and one woman, where children are cherished. This stance is for Christians who choose to align their lives with the Biblical worldview. While polygamy and other forms of marriage may be acceptable in some times and places, they do not represent the Christian view of marriage and family. Christians and clergy aim to influence others through their deeds and conversations, highlighting the beauty of God’s design.

Critical Grace Theory: Through the eyes of God’s grace, Christians and clergy members share the good news of transformation and new life. We do not see those who disagree with us as enemies, but as people influenced by their own journeys. For those influenced by postmodernism or modernism, they may not understand the life perspective offered in Christ. Therefore, we invite them to come and see, securely advocating the Christian worldview and seeking to influence their thinking, while respecting their choices as fellow image bearers. We acknowledge the sin in ourselves as much as we judge what is not in conformity to God's design. We trust in the sovereignty of God to sort things out as we live out the joy of our salvation and the conviction of our faith.