THE QUESTION OF IDENTITY IN BIBLICAL PERSPECTIVE

The term “gay Christian” has become increasingly common in contemporary religious discourse, representing an attempt to reconcile same-sex attraction with Christian faith. But does the identification align with biblical teaching about identity, sexuality, and discipleship? For Christians who’re committed to Scripture’s authority, the question demands careful theological analysis rather than cultural accommodation.

The Reformed tradition offers a nuanced response that examines not merely the acceptability of same-sex attraction, but the deeper question of how Christians should understand and express their fundamental identity.

 

THE BIBLICAL FOUNDATION FOR CHRISTIAN IDENTITY

Before addressing the specific question whether “gay Christian” is biblically acceptable as an identity marker, we must establish what Scripture teaches about the nature of Christian identity itself.

• Identity Rooted in Christ: The New Testament consistently presents Christian identity as fundamentally rooted in union with Christ. Paul declares believers are “in Christ” (2 Corinthians 5:17), that Christ lives in them (Galatians 2:20), and they’re “chosen in him before the foundation of the world” (Ephesians 1:4).
• Identity Transformation: Scripture defines conversion as involving a fundamental transformation of identity. “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17).
• Identity Expressed in Behaviour: Biblical identity is never merely internal or theoretical—it manifests in how we live. “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10).

 

THE PROBLEM WITH HYPHENATED CHRISTIAN IDENTITY

The Bible teaches us go be consistently cautious about hyphenated Christian identities that place other qualifiers alongside “Christian” as co-equal identity markers.

The Sufficiency of “Christian”: Scripture presents “Christian” as a complete and sufficient identity. The believers at Antioch were first called “Christians” (Acts 11:26) not because they needed additional qualifiers, but because their identity in Christ was so evident it defined them completely. Adding qualifiers can inadvertently suggest “Christian” alone is insufficient to capture who we are.

The Danger of Competing Loyalties: When we hyphenate our Christian identity, we risk creating competing loyalties and divided allegiances. Jesus Himself warned “no one can serve two masters” (Matthew 6:24). While this passage addresses money, the principle applies to any competing claim on our fundamental identity and loyalty.

The Priority of Theological Categories: Reformed theology has always prioritised theological categories over cultural or sociological ones. We speak of ourselves primarily as justified, sanctified, adopted children of God rather than in terms drawn from secular identity frameworks.

 

BIBLICAL TEACHING ON SEXUALITY AND IDENTITY

Scripture’s teaching on sexuality provides crucial context for evaluating “gay Christian” as an identification.

• Sexuality as Gift, Not Identity: The Bible presents sexuality as a good gift from God (Genesis 1:27-28, Song of Solomon) but never as the foundation of human identity. Even marriage, the highest expression of human sexuality, is described as temporary—“in the resurrection they neither marry nor are given in marriage” (Matthew 22:30). If even heterosexual marriage doesn’t define ultimate identity, how much less should sexual attraction or orientation?
• The Pattern of Biblical Sexual Ethics: From Genesis through Revelation, Scripture consistently presents marriage between one man and one woman as God’s design for sexual expression. This isn’t merely about behaviour but about the fundamental order that reflects God’s own nature and his relationship with his people (Ephesians 5:22-33).
• Sexual Brokenness and the Fall: Romans 1:24-27 describes same-sex desire as part of the broader pattern of human fallenness. This doesn’t make it worse than other sins, but it does identify it as disordered desire that results from humanity’s separation from God. Like all disordered desires, it’s something to be recognized and resisted, not celebrated or enshrined in our identity.

 

THE REFORMED ANALYSIS: WHY “GAY CHRISTIAN” IS PROBLEMATIC

From a Reformed perspective, “gay Christian” identification is biblically problematic for several interconnected reasons.

• Identity Confusion: The term suggests sexual attraction or orientation can serve as a co-equal identifier alongside our identity in Christ. This contradicts Scripture’s teaching that our identity should be found primarily and ultimately in our relationship with God through Jesus Christ.
• Normalisation of Disordered Desire: While experiencing same-sex attraction isn’t itself sinful, identifying oneself as “gay” tends to normalise and even celebrate what Scripture identifies as disordered desire. It’s the difference between saying “I struggle with same-sex attraction” and “I am gay”—the latter makes the struggle part of one’s essential identity.
• Cultural Accommodation: The “gay Christian” identification often represents accommodation to secular frameworks of identity rather than submission to biblical categories. It accepts the world’s assumption that sexual orientation is central to human identity, then attempts to baptize this assumption with Christian language.
• Potential Compromise of Biblical Sexual Ethics: While not all who use “gay Christian” identification compromise on sexual ethics, the term often serves as a stepping stone toward full affirmation of same-sex sexual relationships. The logic becomes: “If I am both gay and Christian, surely God wants me to express both aspects of my identity.”

 

A BETTER WAY: BIBLICAL IDENTITY AND HONEST STRUGGLE

The Reformed tradition offers a better approach that maintains both theological precision and pastoral sensitivity.

Primary Identity in Christ: Rather than “gay Christian,” believers should find their primary identity in their relationship with Christ. They’re Christians who happen to struggle with same-sex attraction, not gay people who happen to be Christian. This isn’t semantic hair-splitting but reflects a fundamental theological truth about where identity should be rooted.

Honest Acknowledgment of Struggle: There’s nothing wrong with honestly acknowledging the reality of same-sex attraction. But this should be framed as a struggle to be overcome or managed, not as an identity to be celebrated. We can say “I experience same-sex attraction” or “I struggle with homosexual desires” without making these struggles definitional of who we are.

Community and Accountability: The church should provide supportive community for all believers, including those who struggle with same-sex attraction. This support should encourage their primary identity in Christ while providing practical help for living faithfully according to biblical sexual ethics.

The Hope of Progressive Sanctification: Reformed theology teaches the Holy Spirit progressively transforms believers throughout their lives. While complete freedom from temptation may not come in this life, we can expect growth in holiness and increasing alignment of our desires with God’s design.

 

CONCLUSION: IDENTITY GROUNDED IN GOSPEL TRUTH

So, is “gay Christian” a biblically acceptable identification? The Reformed answer is no, but this “no” flows from a profound “yes” to the sufficiency of our identity in Christ.

Scripture calls us to find our identity not in our struggles, desires, or cultural categories, but in our relationship with the triune God through Jesus Christ. This identity is so rich, so complete, and so transformative it encompasses and redefines every other aspect of who we are.

For believers who experience same-sex attraction, this means honestly acknowledging their struggle while refusing to let it define them. They’re not “gay Christians” but Christians who, like all believers, must bring every aspect of their lives—including their sexuality—under the lordship of Christ.

The Reformed tradition’s answer may seem narrow to contemporary ears, but it flows from a high view of both human dignity and divine design. We reject “gay Christian” identification not because we think less of those who experience same-sex attraction, but because we believe the gospel offers them something infinitely better: an identity rooted not in disordered desire but in the perfect love of God in Christ Jesus.

 

IS ‘GAY CHRISTIAN’ A BIBLICALLY ACCEPTABLE IDENTITY? RELATED FAQs

Isn’t this just semantics? Does it really matter what we call ourselves? Identity categories aren’t neutral—they shape how we think about ourselves and direct our behaviour. Language matters because it reflects and forms our understanding of reality. When we adopt “gay” as an identity marker, we’re accepting secular frameworks that make sexual orientation central to human identity. This conflicts with Scripture’s teaching that our primary identity should be found in Christ.

• What about other hyphenated identities like “American Christian” or “Reformed Christian”—aren’t these problematic too? These analogies miss a crucial distinction. National or denominational identifiers typically don’t conflict with Christian sexual ethics or challenge biblical anthropology. “Reformed Christian” actually reinforces biblical categories by emphasising theological commitment. “Gay Christian,” however, is inherently tied to sexual desire and often implies acceptance of sexual behaviour that Scripture identifies as contrary to God’s design.
• Doesn’t this approach force people to hide their struggles and create shame? Biblical identity formation actually encourages radical honesty about our struggles while providing the proper theological framework for understanding them. There’s a significant difference between hiding struggles and refusing to make them central to our identity. People can be completely transparent about experiencing same-sex attraction while finding their primary identity in their relationship with Christ rather than in their temptations.

Isn’t rejecting “gay Christian” identity harmful to people’s mental health and wellbeing? True mental health comes from alignment with God’s design for human flourishing, not from affirming every desire or inclination. The gospel’s call to find identity in Christ rather than in disordered desires is ultimately healing because it grounds us in an unchanging, secure identity. Contemporary research on identity formation shows that identities rooted in transcendent purposes (like relationship with God) provide greater psychological stability than those based on personal desires or characteristics.

• What do leading contemporary Christian scholars say about “gay Christian” identification? Prominent Reformed theologians like Kevin DeYoung, Albert Mohler, and Rosaria Butterfield have consistently argued against “gay Christian” identification, though they approach it differently. DeYoung emphasises the theological problems with making sexual attraction central to identity. Mohler focuses on how such identification compromises biblical authority. Butterfield, writing from personal experience, argues “gay Christian” identity prevents the full transformation the gospel offers, keeping people trapped in categories that Scripture calls us to transcend.
• How should churches respond to members who insist on identifying as “gay Christians”? Churches should respond with both pastoral gentleness and theological clarity. This involves patient teaching about biblical anthropology and identity formation while creating safe spaces for honest conversation. Church leaders should explain why “gay Christian” identification is problematic while affirming the person’s value and their genuine struggles. The goal is to help people discover their richer, more secure identity in Christ while maintaining fellowship and discipleship relationships.

What about Christians who experience same-sex attraction but are married to opposite-sex spouses—how should they think about identity? Such believers demonstrate sexual attraction doesn’t determine identity or destiny. They should understand themselves primarily as Christians, secondarily as spouses committed to their marriage covenant, and only tertiarily as people who happen to struggle with same-sex attraction. Their faithfulness in marriage while experiencing different attractions actually illustrates the biblical principle that identity and behaviour flow from covenant commitment and gospel transformation, not from the direction of our desires.

 

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