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Review

"Same-Sex Attraction and the Church is a must-read for all Christians. Pastor Shaw lives out what it means to apply faith to the facts of unwanted, unchosen and sometimes unshakable same-sex attraction. This powerful book meets readers at the heart level, manifesting a positive understanding of the sacrifices of the Christian life. And because it is so disarmingly positive about the Christian art of dying to self, it sings a clarion call shedding new light on this sacred truth: the real gospel imparts a will-influencing, heart-changing light into the souls of men and women and the community that we create together. . . . I love this book." (Rosaria Butterfield, author of The Secret Thoughts of An Unlikely Convert)"Our culture places sex at the heart of identity and fulfillment. But Ed Shaw has discovered in the God of the gospel a pleasure that is greater and an identity that is richer than anything we can create for ourselves. Over against the false choice of embracing homosexuality or ignoring it, he gives us the category of 'same-sex-attracted-but-in-Christ.' In doing so, he shows the power of the gospel to direct us all away from both indulging our sins and denying the reality of our temptations. The fidelity to truth and loving wisdom in this book is exactly what we all need right now." (Michael Horton, professor of theology, Westminster Seminary California)"As a Christian who also knows same-sex desire firsthand, I would put a few things differently than how Ed Shaw does here. But that doesn't stop me from applauding this biblically thorough, evangelistically zealous, humbly self-disclosing and pastorally compassionate defense of traditional Christian sexual ethics. Ed Shaw's life and teaching are an inspiring variation on what the church throughout history has celebrated as consecrated, holy virginity. May his tribe increase!" (Wesley Hill, assistant professor of biblical studies, Trinity School for Ministry, Ambridge, Pennsylvania, and author of Washed and Waiting)"The big idea of Ed Shaw's book is simple: the church must make the biblical commands on sexuality seem plausible again. He calls all of us to repentance and wisely shows us a better way to battle sin, to understand sufferers and to proclaim truth with grace. Even those who don't agree with every jot and tittle will find something to be challenged and encouraged by on nearly every page. I highly recommend this clear, courageous and compassionate book." (Justin Taylor, coauthor, The Final Days of Jesus, blogger, "Between Two Worlds")"Read this book to learn about the faith and life of a devout celibate man. Readers will surely vary in their response to Shaw's theological views, but all will deepen their understanding and respect for celibacy as a spiritual practice and will come away challenged to build stronger supports for all people, married and single, in their local churches." (Jenell Paris, professor of anthropology, Messiah College, author of The End of Sexual Identity)"Ed Shaw identifies the primary obstacle to a Christian sexual ethic in today's culture. It is not that the culture weighs Christian arguments and finds them wanting, but rather that the culture cannot imagine any alternative to sexual autonomy. In this book, Shaw pastorally and wisely shows how to apply a Christian vision of marriage and sexuality to those with attraction to the same sex. The book is a welcome vehicle for discipleship for the whole church to help us to bear one another's burdens." (Russell D. Moore, president, Ethics & Religious Liberty Commission)"Ed Shaw has written winsomely and helpfully about what I consider to be the biggest discipleship issue facing the church: sexuality and identity in Christ. This is a book for the entire body of Christ, not just those who are same-sex attracted. Shaw accurately diagnoses nine false beliefs prevalent in our churches that have undermined a biblical view of sexuality and made it seem implausible. Yet the book left me hopeful and optimistic that the church can and must replace false beliefs with life-giving truth and love." (Betsy Childs Howard, The Gospel Coalition, "TGC Editors' Picks: Top Books of 2015," December 2015)"As a pastor, a counselor, and a church member I can think of no other book that is more important for the church to read today! It is sensitive, direct, practically-oriented, fresh, and thought-provoking." (Dave Dunham, Pastor Dave Online, July 24, 2015)"In Same-Sex Attraction and the Church: The Surprising Plausibility of the Celibate Life (IVP, 2015) British pastor Ed Shaw says giving "Just Say No" advice to those with same-sex attraction (which Shaw himself has) is insufficient. He rightly says evangelicals must show that the celibate life is plausible and reasonable and that those with SSA can attain satisfaction abiding within God's rules instead of by breaking them, or else young Christians especially will fall for emotional appeals from gay advocates. . . . He offers ways of gaining true intimacy apart from sex, and true godliness by overcoming suffering rather than avoiding it." (Marvin Olasky, WORLD, March 19, 2016)"Ed Shaw shares his story and perspective in this book with deep sincerity, conviction and honesty. He makes a profound contribution to the conversation about same-sex attraction. I am so glad I read this book and I wholeheartedly recommend it." (Amy Orr-Ewing, Director of Programmes for the Oxford Centre for Christian Apologetics (OCCA) and UK Director for RZIM Zacharias Trust)

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About the Author

Ed Shaw was educated at Durham University, the Cornhill Training Course and Oak Hill Theological College. He is the pastor of Emmanuel City Centre in Bristol, England, and part of the editorial team at livingout.org. He has worked for churches in Durham and London and was the student minister at Christ Church Clifton for six years before joining Emmanuel in 2009. He loves his family and friends, church and city, music and books.

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Product details

Paperback: 172 pages

Publisher: IVP Books (December 9, 2015)

Language: English

ISBN-10: 0830844511

ISBN-13: 978-0830844517

Product Dimensions:

5.5 x 0.5 x 8.2 inches

Shipping Weight: 12.6 ounces (View shipping rates and policies)

Average Customer Review:

4.4 out of 5 stars

40 customer reviews

Amazon Best Sellers Rank:

#289,328 in Books (See Top 100 in Books)

“Same-Sex Attraction and the Church—The Surprising Plausibility of the Celibate Life” (2015 IVP Books) by Ed Shaw is an honest account of a gay man’s struggle with his sexual orientation.Shaw, a pastor in England, avoids the term “sexual orientation” and instead uses nuanced language like “same-sex attraction.” The difference between the two terms is subtle and may seem inconsequential, but it is not. “Sexual orientation” indicates a natural state of romantic, emotional and sexual attraction. Even Shaw admits, and rightly so, that no one, including him, knows the cause of homosexuality: “As a theory on the origins of homosexuality, being born gay works for me better than any other on the market today.” (p 51)Strangely, even if the cause of human sexuality variation were found to be genetic, Shaw still believes, “A genetic basis for homosexuality would not make it right.” (p 54) That seems rather odd. How can this be so?Conveniently for biblical literalists, imperfections, problems, and traits that are unexplainable or undesirable are frequently labelled as having been introduced into God’s perfect creation “after the fall.” Shaw, a literalist, believing the Bible to be “inerrant and authoritative” (p 23) falls in line with this thinking.Though some people may have indeed been born gay with a “sinful genetic inheritance” (p 54), homosexuality is a moral failing that needs to be dealt with like other “after the fall” sin issues. In seeing non-heterosexual orientations as a moral or sin issue, Shaw breaks with every professional medical health care and psychological organization which views homosexuality as a natural expression of human sexuality and writes, “potentially being born ‘gay’ (as it is crudely put) does not necessarily make it right for me to embrace a gay identity and lifestyle. (p 57)“Embracing a gay identity” is a phrase that has been popping up frequently in the past few years and has become the core message of several recent gay-but-must-be-celibate books. Shaw says, “I think that a Christian should be very wary of doing anything that might root his or her identity in their sexuality. We need to be countercultural on this: our identity is, instead to be firmly rooted in Christ.” (p 35)He continues, “You see, when a same-sex attracted Christian embraces a gay identity and lifestyle, we (the church) need to recognize that it may be, to some extent, not just their fault, but ours too.” (p 29) Shaw thinks it is a “misstep” that the church “allows” Christians to identify as gay, steering them away from the celibate life. So, Shaw and others engage in juggling nuanced words, identifying as an “Evangelical Christian who experiences same-sex attraction”(p 23), rather than a “gay Christian.”For decades, LGBTQ people did not even have the language to express their life experiences that existed outside the binary. Now, they have the language and a way to express that their feelings and experiences which are often quite unlike those of us who are heterosexual. Is it really so difficult to allow people the space, language and community to define their experience as unlike yours (mine)? We have no hesitation declaring our denominational loyalties saying “I am a Baptist, I am an evangelical, I am a Nazarene.” No one yells back, “No, you are not, we are all Christians.”Of course the linguistic trap here is that we are to all place our identity in Christ. The Bible tells us this, however using an identity label of “gay” does not negate Jesus or supercede Jesus. We straight Christians don’t need to label ourselves. We don’t need to say heterosexual Christians. We are the default; we are the “normal.”Demanding, or expecting life long celibacy for gay people is a relatively new phenomenon. Aside from those who willingly take vows of lifelong celibacy in some religious orders, no other group of people is expected to submit to such a restriction. Before going further, I want to take a sidestep and look at the various expectations that have placed on those who identify as both LGBTQ and Christian over the past thirty-five years.Prior to the 1970s, those who were gay and in faith communities, largely just navigated under the radar. In some denominations and church cultures, “don’t ask don’t tell” was in operation. At the time, culturally and medically, homosexuality was considered a mental illness and a perversion. This wrong assumption was corrected in 1973 when the American Psychological Association recognized their error, de-pathologized homosexuality, and saw it as a normal expression of human sexuality.In the late 1970s, at the onset of the gay rights movement, as people began to come out of the closet, homosexuality, once somewhat ignored in churches, took on a new label, “sin.” Much of this re-naming is wrapped up in using homosexuality and gay people as a wedge issue to motivate conservative voters to the polls. (This history is a bit out of context of this review, but I cover it in detail in my book, Walking the Bridgeless Canyon: Repairing the Breach Between the Church and the LGBT Community)Now a “sin” that needed to be dealt with, “traditional” belief held that gay people could change to a heterosexual orientation if they were highly motivated, submitted to God, and perhaps even marry heterosexually. These non medically-founded expectations of change continued for about thirty years.Over several decades, It became quite apparent that gay people were not changing in therapy and/or heterosexual marriages.Today, even in the conservative church and denominations, we have a growing witness of several gay Christian speakers and authors, Shaw included, who have diligently tried to change orientation with no success. Clearly orientation change was not working and if you believe as Shaw does, that homosexuality is a sin and people can be gay from birth, you need a Plan B.Plan B is increasingly now in play as we move the goalposts of behavioral expectations from orientation change to mandatory lifelong celibacy.We’ve lugged the behavioral expectation goalposts down the field a few decades, yet still have constructed a conditional barrier to full inclusion for LGBTQ Christians—submit to celibacy in some faith communities, and still in others, submit to change.Or, we can do what an increasing number of pastors and progressive Christians have done and get serious about doing the diligent work of studying ancient texts in ancient contexts while simultaneously allowing modern understanding of human sexuality to inform us.Biblical authors did write negatively about same-sex behavior, that is clear. But, we need to stop lazily employing little to no foundational context while reading the six passages referring to same-sex behavior. If we continue reading without context and denying what is known about human sexuality, we end up trapped like Shaw and believing, “those pages (of the Bible) very clearly say that homosexual practice is wrong in his (God’s) sight. (p 22) and that “embracing a homosexual lifestyle was clearly a no-go area for an evangelical Christian like me.” (p 25)Fifteen years ago, I would have been impressed with Shaw and his strict and pious adherence to what I too believed God required of gay people. Now, as I read Shaw’s words of desire and frustration, I see a man trapped by poorly translated words, taken out of context and never intended to address modern concepts of sexual orientation.Read some of Shaw’s words:“I have what I call ‘kitchen floor moments.’ I called them that because they involve me sitting on the kitchen floor. But I'm not doing something useful like scrubbing it, although it could always benefit from that. Instead I'm there crying. And the reasons for my tears is the unhappiness that my experience of same-sex attraction often brings. The acute pain I sometimes feel as a result of not having a partner, sex, children and the rest.” (p 61)“I should get myself a nice man, have great sex, adopt some lovely children and be happy.” (p 61)“I might not have actually had sex with a man, but I've imagined myself having sex with many over the years.” (p 25)“And how tempting that is! I would dearly love to stay within evangelicalism and do that with a beautiful man by my side.” (p 26)“But, of course, all of this is very painful for me and the thousands of other Christian men and women like me who would love to marry someone of their own sex, who wish we would change the essence of marriage. How do we cope with this clear message of the importance of sexual difference when we desire to have sex with someone of our own gender?” (p 91)Shaw, despite his obvious longings to be in relationship with a man, has chosen life long celibacy and declares, “celibacy is a good thing.” (p 107) Quoting Catholic teacher Christopher West, Shaw writes, “Celibacy for the kingdom is not a declaration that sex is ‘bad.’ It's a declaration that while sex can be awesome, there's something even better - infinitely better! Christian celibacy is a bold declaration that heaven is real, and it is worth selling everything to possess.” (p 112)It seems a quite strained analogy to suggest that celibacy suggests and points to the glory that waits ahead in heaven for believers. Equally odd is that sex points to the greater future: “God created the two sexes—and sex—in this world as a trailer for life in the world to come. To help us understand the power of his love for us in the here and now, and the pleasure that will be ours when we live with him and his new Heaven and Earth. As film directors put romantic scenes in their trailers to make us want to go to their movies, God has put sex on this planet to make us want to go to heaven.” (p 87) I don’t see any scriptural support for this ideology, nor is any offered.Shaw goes on to praise those who are willing to suffer in their celibacy which, though not as bad as the suffering of martyrs, emulates the suffering of Jesus. “When I most struggle with the plausibility of suffering for Jesus as a same-sex attracted Christian, I look at the much greater suffering of the persecuted church and I see that possibility is proclaimed by the blood of the martyrs and the perseverance of the saints. I am also reminded that it is always been those who are willing to suffer for Jesus who have been the most effective at attracting people to Jesus.” (p 121)Shaw adds, “Jesus came to suffer: he exchanged the comfort of heaven for an earthly life of suffering and a death that was the greatest act of human suffering ever. Suffering is what his life on this planet was all about.” (p 116) Shaw makes the analogy that the suffering of celibacy reflects the suffering Savior.How freeing could it be, in combination with better understanding of ancient texts in ancient context, that Shaw would also focus on the loving Jesus? Jesus did not just come to suffer, He came to love.Shaw writes, “All Christians I most admire have become Christ-like through suffering.” (p 123) Suffering through celibacy is not a special type of magic golden ticket that pushes one a few steps higher on the Jesus look-alike scale. Married people engaged in sex are most certainly not exempt from suffering becoming more Christlike and in their agony.Though Shaw would clearly enjoy being in a marriage with a man, he holds to a literal reading of the Genesis 1 creation story as the blueprint for human sexuality and marriage for all time.I need to state this again—read ancient texts in ancient contexts!No Bible author ever addressed loving same-sex relationship. Such relationships were impossible in ancient cultures. Every example of same-sex interaction in the Bible is a situation of subjugation through rape or violence, or excessive or lustful behaviour with full disregard of acceptable social and sexual norms. We would not expect to see any favourable or positive examples of sexual relationships between two males of equal status in cultural literature, and certainly not in ancient texts like the Bible, anytime before the late 1800s.Still, Shaw imagines godly, good marriages must be between a man and a woman, “Not being of a different gender from your marriage partner takes away some of the healthy tension that makes a good marriage. Your gender similarities (despite the other human differences) undermine the unity and difference that marriage is supposed to be all about.” (p 93) I assure the never-been-married Mr. Shaw, and others with similar concerns, having like style genitals does not erase the “healthy tension” two unique people bring to relationships. We are each different and “perfectly and wonderfully made.”After investigating the plausible, his own chosen celibacy and suggesting it for others, Shaw concludes by looking at “the implausibility of new interpretations of Scripture” (p 153) where he proposes that the works of recent affirming authors are not as “plausible” as his suggestion of lifelong celibacy for LGBTQ Christians.Shaw tells us that theological clarity has often come from divisive theological controversies challenging the church from Martin Luther and the Reformation as well as Martin Luther King, Jr. and the struggle for civil rights. He continues, “So the current controversies over sexuality should excite rather than dismay us—it is from times of profound disagreement that are sovereign God has often brought a return to radical biblical clarity in the church's theology and practice. And the debate on sexuality is especially exciting, because it touches on so many areas of theology and practice in which we have lost our biblical roots. Many of us have dreamed of a silver bullet that would solve many of the church's ills.” (p 133) While Shaw seems to think celibacy may be the challenging controversy propelling the church to “radical biblical clarity,” I believe the invitation to revisit ancient texts in ancient contexts, and committing to a journey toward full inclusion of LGBTQ Christians could bring the church “radical biblical clarity.”Shaw imagines those with inclusive theology are not serious about Bible interpretation. He writes, “Although all (Justin Lee, James Brownson, Matthew Vines) claim to take the Bible seriously (and are from evangelical heritage), they all consistently failed to do so.” (p 153)Shaw employs a commonly used tactic to minimize the works of affirming authors and speakers —dismiss them outright as not being “serious” about the Bible.I can speak directly to the character and seriousness of the people with which Shaw takes issue. Each of the authors he dismisses are friends and co-workers for justice and inclusion.Justin Lee began blogging about his experiences as a gay Christian in 2001 and went on to found the largest online community of LGBTQ Christians in the world. I don’t think I have had a conversation with Justin in the over ten years that I’ve known him that he does not talk about faith, or Jesus. He shines the witness of Jesus.James Brownson has been a professor and dean at Western Theological Seminary for thirty-five years. He revisited his beliefs about faith and sexuality when his son came out. Please read Dr. Brownson’s groundbreaking 300 page academic, well-footnoted, book filled with scholarship and discover for yourself if he is “serious” about the Word.I’ve known Matthew Vines for five years and serve on his Board of Directors for The Reformation Project (TRP). I know of few people who have read as many academic and biblical books while researching and continually studying as has Matthew. TRP is centered on biblical teachings and contextual interpretation, and intersectional justice. He has focused on these topics for the past five years, yet Shaw dismisses Vines, along with Lee and Brownson, as not “serious” about the Bible.Hoping to further undermine the message of Lee, Vines and Brownson, Shaw writes, “There are three chief weapons that I think they each deploy with expert skill: emotion, polarization, and doubt.” (p 153) Shaw seems to present Vines and Lee, in particular, as manipulators who use emotion to tell their stories. Each is simply telling the details of their own lives, struggles and journeys. Shaw continues, “They let personal experience trump revealed truth: this is a contemporary habit, but it is not the way to reconstruct Christian ethics.” (p 154)Well meaning and intentioned Christians, both gay and straight, look to the Bible to help construct healthy and godly sexual ethics. Before imposing (or accepting for yourself) a demand of lifelong celibacy on those who are LGBTQ and Christian, be diligent in: reading ancient texts in ancient contexts, gaining a better understanding of the nature of sexual orientation, getting to know LGBTQ Christians, and even better, those in marriages and with families, and seeking God to imagine that perhaps indeed LGBTQ Christians are offering “radical biblical clarity.”As for Mr. Shaw, I wish this too for him. He clearly longs to be married to a man and with a family. I hope in his “kitchen floor” anguish that he risks being wrong and finds freedom.

This book shares in an honest way the challenge of same-sex attracted persons, through the lens of a celibate same-sex attracted minister. It speaks to both same-sex attracted people and the church. It honors the infallibility of Gods word concerning same-sex sexual expression, yet challenges the church to do a better job loving those who are same-sex attracted by being a family to them, making honoring Christ in their struggle more plausible, and not focusing so heavily on marriage as the ultimate thing for everyone.

I known of no other book that tackles how a Christian living with same-sex attraction can live through the conflict between biblical teaching and the emotional rollercoaster of inner desires. Very well written with very personal examples (not just theological statements) and a clear viable (plausible) option for today. Bravo!

The western world tends to individualize and isolate problems in a vacuum. For this domain, the stereotypic blame is on the individual's psychological condition. What we have been blind to as a church and as a society is that there is not only a psychological dimension to this domain, but an equally compelling sociological dimension. Not only is there individual sin involved in the sexual acts, but a social sin that has unknowingly nurtured this domain. The author is to be commended for this revelation and exposing it through this treatise.

A very good first-person account of what it is to struggle with putting God's will above your own, even when it means being lonely. I was incredibly encouraged by this author's testimony.

This is absolutely the best resource I have gotten my hands on in years for the great debate over human sexuality and the church.

My main take away from this book, and there are several, is that being same-sex attracted has proven to be one of the best opportunities for the author to grow in his faith and become more like Jesus. A truth I've come to understand personally. Nonetheless, I give it 4 stars because though Shaw does a decent job of breaking down the various aspects of his attraction he fails for me on his overall theology; primarily when he doesn't seem to adequately separate living in grace and the law. His writing is punctuated with references to the law and lack of proper understanding regarding a Christian's status as a child of God due to belief in Christ and condemnation for sins forgiven. He inaccurately deduces that Paul is condemning anyone for living opposite his vice list with those who are clearly outside the kingdom whom the church was going to to try their civil cases 1Cor 6. Otherwise an encouraging book.

While I do not experience same-sex attraction I do find myself celibate and childless in my late 30s as a result of following the Bible's teaching on marrying a believer. The churches I have attended have unfortunately been extremely isolating after I reached 25, largely due to their excessive focus on the biological family. As a result, in the past year I've deeply struggled with the cost of following Christ. I had my own "kitchen floor" moment recently and, after trying to find something online to help me feel even slightly better, ran into an article which mentioned this book.It was so incredibly encouraging to me and was such a great reminder of the truths I already knew but badly needed to be reminded of. Ed is honest, open and real. I so appreciate his willingness not to be trite on how difficult being single, childless and celibate in this culture can be, no matter the reason, but at the same time remind all of us of why we chose to follow Christ and how worthwhile it is now and certainly will be in the future! This book has been a huge comfort to me.

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Review

Champion's book is appealing to scholars of critical language studies for its apt incorporation of post-positivist, qualitative research methodology, its interdisciplinary approach, and its consideration of how narrative production in children may be shaped by larger socio-historical and cultural contexts.—Studies: International JournalThe stories children tell are appreciated in their communities, and when brought to school, must be valued for their complexity and creativity. Champion finds a mismatch between the children's home and school linguistic backgrounds. She gives three examples where high teacher expectations and a culturally appropriate pedagogy helped African American children perform better academically. This is important information for all teachers.—Language Arts

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Product details

Hardcover: 150 pages

Publisher: Routledge; 1 edition (December 1, 2002)

Language: English

ISBN-10: 0805834079

ISBN-13: 978-0805834079

Product Dimensions:

6 x 0.4 x 9 inches

Shipping Weight: 13.1 ounces (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

1 customer review

Amazon Best Sellers Rank:

#2,095,179 in Books (See Top 100 in Books)

This book is an excellent source of information for those seeking to understand African American culture.

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Understanding Storytelling Among African American Children: A Journey From Africa To America PDF

Understanding Storytelling Among African American Children: A Journey From Africa To America PDF