A Place at His Table: A Biblical Exploration of Faith, Sexuality, and the Kingdom of God.
By Joel Hollier.
Genre: Christian living / Social Issues
Size: 232 pages, but didn’t feel dense.
What’s the big idea: A same-sex attracted pastor and fellow bible college graduate, having imbibed in the new wave of academic literature arguing that the Bible does not condemn “faithful, covenanted lesbian and gay relationships”, re-presents their arguments and calls for others to join the increasingly vocal movement of “affirming Christians” across the Western world.
Who I’d recommend it to: Joel addresses people and questions that are very important, and Christian leaders ought to take note of the arguments presented as they filter into church and denominational life. Unfortunately, I can’t recommend his book as a faithful exploration of the Bible’s teaching on faith, sexuality and the kingdom of God (though there are good alternatives – see below for suggestions).
Detailed thoughts: These days, the “I changed my mind” story seems to capture society’s attention, and within Christian circles it’s no different. Whether it’s Josh Harris, Rob Bell or someone else, in our social media-saturated world it’s become common in the Christian scene for a public figure to announce their change in direction before supporters and detractors alike.
Joel Hollier is no celebrity, but he is a mutual friend and fellow Bible College alumni (in Chinese parlance, my å¸é•·). While I don’t yet know Joel personally, I read his book with a common interest and experience in sharing the hope of the risen Jesus with same-sex attracted friends and family – not as objects of scorn, but people to be loved. While space limits a detailed review that his volume deserves (though I trust other more gifted thinkers will share these in due course), I hope the following summary and thoughts serve as a helpful and civil first attempt.
“A Place At His Table” is divided into three uneven sections. Part 1 — largely autobiographical — recounts across four chapters Joel’s journey of growing up as same-sex attracted within the Sydney evangelical church scene. Already, Joel’s prose is warm, engaging, lucid and personal. It was heartwarming to hear of his parents and their gospel-shaped witness, and of studying theology in a space “surrounded by men and women who sharpened me and carried me” – a shared experience. It was heartbreaking to discover that it was during his time at college that he began to question and revisit his theological conclusions about the Bible’s teaching on sexuality – sex as God’s gift to be enjoyed in the context of marriage between a man and a woman. (As an aside, when sexual ethics appears once in class, and Romans 1 gets just an one hour of translation and exegesis time, perhaps we’ve missed the mark).
Part 2 (the bulk of the book) devotes a chapter to each of the six biblical passages usually brought to bear on the issue of same-sex relationships (Genesis 1-2, 19, Leviticus 18 and 20, 1 Corinthians 6:9, 1 Timothy 1:10, Romans 1:18-32). I’ll try to explain and comment on each chapter individually with the caveat that there’s much more to say that I can’t for space and time.
Chapter 5 seems dull but is actually the most important chapter of the book as Joel explains his hermeneutic (method of working out what Scripture means). He wants readers to move past “what it says in ink to what it means in my life”, citing commands like Levirate marriage, greeting each other with a kiss and as examples that we already don’t apply all Biblical texts at face value. What Joel (and the authors he rephrases) propose readers do with the passages that plainly proscribe (forbid) certain sexual behaviours is to search for context (e.g. other erotic Ancient writings) that will narrow their applicability for today in place of an underlying “moral principle”. My main objection to utilising the hermeneutic Joel lays out is that by asking readers to make a bee line to an abstracted “moral principle” each time, we risk reducing the moral force of the Bible further than the author intended. While Joel rightly illustrates that some laws require cross-cultural application (e.g. the Levirate marriage system as care for widows), there are nevertheless plenty of biblical laws that communicate, in and of themselves, enduring and transcultural moral principles (the Ten Commandments as a case in point). Readers are also meant to assume the biblical authors have used words and phrases in line with other Ancient Near Eastern and Greco-Roman literature.
In Chapter 6, Joel argues that Genesis 1-2’s account of Adam and Eve, rather than establishing a normative mandate for monogamous, heterosexual marriage, presents the first “kinship” union, and “there is no indication that subsequent kinship unions must align with their heterosexual nature”. Others (e.g. Todd Wilson, Preston Sprinkle) have critiqued the Genesis 1-2 kinship argument so I won’t rehash them here. But missing from the discussion was whether being “male and female in the image of God” includes our biological differences. The Christian worldview maintains that embedded in each person’s anatomy and personality is a biological complementarity with the opposite sex. If “kinship” is the definitive prerequisite of a one-flesh union, does it not open the door for any relationship that one subjectively feels is deep kinship to be included (e.g. mother and child, three people)? Unlike Joel, I’m still convinced that Genesis 1-2 offers a normative framework of a male-female exclusive relationship (as I believe others like Jesus and Paul do when they cite this passage in the context of husbands and wives – not kin in general).
In Chapter 7, Joel recounts the Genesis 19 narrative of Sodom and Gomorrah. Here I’m with Joel that people are too quick to wield this narrative as a fiery condemnation of homosexual practice. When read with other OT narratives (e.g. Genesis 6:1-4, Judges 19-20), the sexual immorality illustrates the extent of Sodom and Gomorrah’s evil, which is also evidenced by their lack of hospitality for the sojourner, wanton violence and general wickedness (which the rest of the Bible and other early church Fathers delve into). The hermeneutical step Joel then takes though is to only focus on the “driving moral principle” of God taking seriously the treatment of the marginalised. While it’s a biblical principle Christians must do much better with, I’m not convinced that it’s therefore the only sin God has in view when the city is punished. Also, Joel’s argument here (and subsequently) that only non-consensual sexual assault is condemned here and not “loving, monogamous self-giving relationships” is ultimately one from silence (akin to replying to a recipe stating “don’t add sugar” with “but it didn’t say sweetener, did it?”).
Chapter 8 features Joel’s turn at being Old Testament lecturer, as he wrestles with Leviticus 18 and 20 and the surrounding context. His main argument is that where the text reads “you shall not lie with a male as with a woman”, we should read it either as a time-bound cultural worship practice, or patriarchal power-shame act. Again, Joel assumes the biblical author’s choice of case law is motivated by the exploitative practices of surrounding nations, when the text itself says no such thing. He appeals to context to soften the force and severity of what “abomination” means, then brings in a critique against the threefold use of the Law to conclude that “it is a stretch to apply the Levitical laws (Lev 18:22, 20:13) to faithful, mutually-giving, same-sex, monogamous relationships”. Ironically, while correctly summarising Leviticus’s timeless cross-cultural message that Yahweh is a protective, jealous God deeply concerned with the holiness of His people and their distinctiveness from the nations, Joel nevertheless wants readers to capitulate to our culture’s obsession of ascribing one’s personhood and worth to what our sexual desires and practices dictate. While well-intentioned, Joel is ultimately asking us to believe that we should we free to live according to our sexual desires. That, too, is idolatry.
Enter Chapters 9 and 10, and Joel tackles the appearance of same-sex prohibitions in the Apostle Paul’s writings: namely, the vice lists of 1 Corinthians 6:9 and 1 Timothy 1:10, and the opening chapter of Romans. Largely Joel appeals from extra-biblical literature to assert that malakos and arsenokoitai denote abusive sexual activity linked to temple prostitution, and argues that the “unnatural” (para physin) in Romans 1 refers to exploitative practices. Again, he asserts all these terms exclude those in monogamous relationships. There is a fair amount of conjecture that Paul could not have known of a consensual gay relationship (despite Romans 1:27 clearly stating that they burned with passion “for one another” (mutuality and consent implied there!) My objection is that ultimately, Joel’s argument seems to be that first-century Greco-Roman society had no concept of same-sex monogamous marriage; therefore, it’s not forbidden. But there remains no example of God blessing any same-sex practice, whether within Paul’s cultural milieu or ours. Rather, a plain reading of the New Testament sees all Christians — myself included — as sexual sinners, called to submit to God’s good design for each of His image-bearers: fidelity in marriage, celibacy in singleness, for His glory and our joy.
Chapter 12 is largely an apologetic for Joel (and others’) reframing and reinterpretations of Scripture. He argues that homosexuality falls in the same category as slavery and women’s rights. Others (e.g. Keller) have critiqued this kind of attempt at re-categorising same sex relations, but it betrays the assumption that permitting same-sex marriage has become a justice issue. I can understand a secularist to hold this view: I’m saddened that it’s a view increasingly promoted within Christian circles, and betrays our uncritical acceptance of the late-modern narrative that our identity is fundamentally ours to decide and shape (the “this is me” doctrine). At one point, Joel even commits reductio ad Hitlerum and infers that Christians holding a traditional sexual ethic is akin to the Nazis’ (mis)use of Scripture to justify the Holocaust, because both “breed death and perpetuates division”. For pastors and friends who have sympathised and struggled alongside LGBT friends for years, this kind of fallacious rhetoric is unhelpful and deeply concerning.
Part 3 closes with three chapters (13-15) where Joel the activist calls readers to action and walks through next steps. He wants Christians to accept and adopt the “affirming” view of same-sex relationships, to advocate for this position in their churches, and to join the “movement” for change – even including sample letters to parents, pastors, allies etc.
Some other observations I had while reading Joel’s book:
- More than once, Joel relegated what I thought were strong counter-arguments to footnotes with summary-form dismissals. In a listicle age, this kind of special pleading can be a dangerous habit, and I’d have preferred all sides be given equal air time / font size.
- I was surprised that there was just one mention of interaction with key Greek and Hebrew dictionaries (BDAG, HALOT) – perhaps too nerdy, but perhaps they’re not as conclusive as Joel would like?
- This is a book that Christian leaders should expect those they care for will come across at some point. It’s particularly persuasive given that Joel uses the same language and jargon as conservative evangelicals, and cites broadly (Carson et al. all get a mention, though rarely about the arguments directly).
Conclusion: While I’m thankful for the time and care Joel has put in to present his story and arguments winsomely, I’m unconvinced that the “affirming” view comes from a responsible handling of Scripture. Other books I’d recommend wholeheartedly (also from same-sex attracted authors) include Sam Allberry’s “Is God Anti-Gay?” [my review] and Rosaria Butterfield’s “Secret Thoughts of an Unlikely Convert”. I’m also working through Ed Shaw’s “The Plausibility Problem”, which Joel himself recommends.
In an age of mea culpas, perhaps it’s too much to hope for a change of change of mind from Joel (though that’s my sincere prayer). Yet perhaps an appeal for a change of heart towards biblical faithfulness is best expressed by Joel himself – as captured in his own words from an earlier piece (which I quote at length):
“…The call for a broader theology of sexuality and celibacy is vital for both the demythologizing and de-idolizing of marriage, and likewise for the reassertion of singleness as a divinely endorsed life. Within this, a strong stance against the sexual essentialism of the modern West must hold forth the distinction of sexuality and personhood, affirming the fundamental identity of the Christian as united with Christ.Joel Hollier, Will You Walk With Me? MDiv Thesis 2017, 30-31.
With this theology as a firm grounding, the pastor must be prepared to engage with those struggling with same sex attraction from an informed understanding of the presence of loss and its subsequent grieving process. It is only once these are seen in conjunction with the young adult’s identity dissonance that rounded care can be given. And finally, in line with the Biblical understanding of God’s people as both the body of Christ and as a spiritual family, the church must be prepared to engage in intimate friendships with same-sex-attracted young people in new and creative ways.”