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In Straight and Narrow? Compassion and Clarity in the Homosexuality Debate (InterVarsity Press, 1995), Thomas E. Schmidt has made it abundantly clear—against some revisionist interpreters—that the Bible does not warrant homosexual behavior. He has also marshaled disturbing and seldom admitted medical evidence that aids is but one of a number of serious health risks to practicing homosexuals. But Schmidt also provides wise advice to the church on how to relate pastorally to homosexuals. The following points are taken from his "final words."

1. We must express our disapproval of homosexual practice in the context of our own sexual fallenness.
Unless we acknowledge that we are all in need of God's grace and healing in our sexuality, we will continue to prevent homosexuals and others from listening to us. They will hear only our fear and revulsion, not our love and similar need of grace. We should always draw a connection between homosexuality and the inappropriate desires and actions of the heterosexual majority. This approach kicks the legs out from under the reaction that we are simply homophobic; but more important, it is the right thing to do. Only when we show that we have a greater concern about our own sin will we have a right to confront sin in others. This is not tolerance. It is justice.

Our heterosexual sin includes hatred toward homosexuals. Whenever we initiate or tolerate slang terms, demeaning jokes, or derogatory offhand comments, we send a strong message that these people for whom Jesus died are, in civil-rights terms, niggers; or in biblical terms, Samaritans. In so doing we make a lie of the slogan "hate the sin and love the sinner." That slogan, known and despised by homosexuals, is tired and needs to be replaced. A more appropriate motto would be "look in the mirror before looking out the window."

Christians who cannot deal with the issues of homosexuality calmly and compassionately should keep their mouths shut; they should certainly stay away from the front lines of ministry and public-policy debate-not to mention radio and television talk shows. The people we are trying to reach must be convinced that the way of Jesus is the way of the Wounded Healer, not the Holy Terror.

2. We must find avenues of ministry consistent with our moral stance.
Churches face an awkward dilemma. The exclusion of practicing homosexuals from worship and ministry may push them away from Christianity; but inclusion in every aspect of church life may send a message of approval toward homosexual behavior. The morally ambiguous "don't ask, don't tell" policy, which satisfies neither side in the military, is downright cowardly in a church. The better course is for church leaders periodically to make it clear from the pulpit (and privately in specific cases of concern) that the church represents forgiveness and power to change—as well as redemptive discipline in cases of sexual disobedience, including homosexual acts.

Education within the church is imperative. Our members need to know what they are up against. And even more critically, they need to know what we stand for. Churches should make available to their members annotated reading lists and names of local counseling agencies and reputable Christian ministries, and information about the resources of the local church itself, including support groups and counseling opportunities. Such information should be as widely distributed in the church and as readily available as condoms are outside the church.

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November 11 1996, Vol. 40, No. 13