Sexual Fluidity and the Wesleyan Doctrine of Entire Sanctification (Part 3): Once Gay, Always Gay?

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The Christian life is far more than getting saved and getting by. John Wesley knew this and insisted his pastors preach the doctrine of entire sanctification. As Wesleyans of the twenty-first century, we should understand that this is also true regarding same-sex attraction (SSA), especially in light of the studies on the prevalence of sexual fluidity as cited in part one of this series.

Recently, I read again Seedbed’s edition of A Plain Account of Christian Perfection. Even with a quick skim, one notices the Q and A format Wesley utilized for much of its contents. Not only did this feature facilitate the teaching of entire sanctification at the early Methodist conferences, but it also gave evidence of the various accusations hurled at Wesley by his contemporaries. As you likely know, this "plain account" is actually an overview of what Wesley believed and taught on that doctrine from 1724 until 1777. Throughout those decades, he championed entire sanctification despite much opposition, knowing God had more in store for the people called Methodist.

In our current cultural milieu, we have come to the end of an era regarding debates over same-sex marriage. With the Supreme Court’s 2015 decision in Obergefell v. Hodges, most people view the debate in their rearview mirrors. Many Christians would also like to move beyond the fray. “ Side B” Christians suggest that orientation is innate and fixed. But because they urge abstinence and singlehood, many of the faithful sigh with relief—even though Side B proponents insist upon being called “gay Christians” and, in some cases, recommend two celibates live together in a lifelong covenant. 

Wesleyans should not shrug, smile, and sigh with relief. Within our doctrinal DNA is this belief that the work of sanctification is the restoration of the image of God within us—a restoration that can happen in its entirety in this life. If the image of God stamped upon us in the garden was for both male and female, and if the scriptures are threaded with the theme of marriage mirroring God's relationship with his people, should we not pray for more regarding sexual issues?

Battling SSA should not put someone on the sidelines, unable to experience a more complete reflection of the image of God through marriage and procreation. Should one approach marriage as the way to healing SSA? Absolutely not. Should someone marry another without disclosing their SSA? That would be extremely dishonest. Should someone marry the opposite sex without any attraction to their potential spouse? That would be ill-advised. 

However, as Wesleyans who believe in the power of the Spirit to restore the image of God in fallen humanity, we should inspire hope and encouragement that some change in attractions is possible. As stated in previous articles in this series, we are not to overpromise. We are not to coerce in any way. But neither should we instill within our struggling brothers and sisters a sense of inevitability (“once gay always gay”) and thus encourage them to identify as “gay” Christians. That is not Wesleyan, certainly not biblical, and not in line with the latest findings on fluidity.

The questions and answers Wesley brought before his Methodists regarding sanctification serve as a pattern for how we should make our own case for the work of God’s Spirit in the lives of all of us with sexual brokenness, including the same-sex attracted. Note the following parallels:

The extent of this transformation: Wesley carefully defined terms and conditions. The sins we can be liberated from are the voluntary transgressions of known laws. Perfect love does not prevent us from “infirmities, ignorance, or mistakes” (p. 43). And he states plainly that one will still be tempted and can fall from this condition of perfect love.

So too with the transformation of SSA. Some degree of freedom does not mean a complete absence of temptation toward the same sex. In rare cases, one might be healed entirely in one’s attractions. But in this kingdom of the already and not yet, healing of attractions is usually found in degrees that sufficiently lessen the pull of SSA and make possible a voluntary obedience to God’s moral law. 

Seeking this transformation: How is one to experience perfect love? Wesley describes the path as involving “vigorous, universal obedience, in a zealous keeping of all the commandments, in watchfulness and painfulness, in denying ourselves, and taking up our cross daily; as well as in earnest prayer and fasting and a close attendance on all the ordinances of God” (37). 

With all matters of sexual brokenness, the path is nearly the same. Whether a believer has past sexual abuse, current sexual addiction, or confusion over attractions, we are not to stuff pain and assume we are stuck. A vigorous pursuit of wholeness includes attending to all the means of grace. Additionally, there are now ministries that train Christian caregivers in the ways of processing the past traumas and distortions that fuel present dysfunction. Holiness and wholeness are connected. As we seek healing for our souls we are enabled to walk with holiness of heart.

Examples of transformation: Because of the controversy over this doctrine of entire sanctification, Wesley was reluctant to give specific examples. Those named would become ready targets for the many critics. He adds, “But more directly we answer: there are many reasons why there should be few, if any, indisputable examples” (37). And yet, A Plain Account of Christian Perfection does contain a well-documented testimony of Jane Cooper (64-70) who had experienced this outpouring of love in the months during her passing from smallpox. Wesley states elsewhere that many others he was aware of were transformed not long before death. 

As for the transformation of those who have been attracted to the same sex, again, complete healing and restoration are rare. However, there are literally thousands of examples of those who have found sufficient healing to stay above temptation and, in many cases, to have strong marriages. We should offer hope to those who struggle. 

Hope can be found in testimonies, like that of Garry Ingraham, director of Transforming Congregations. Garry has just published his autobiography detailing his journey from bartender at a gay nightclub to Christian leader of transformative ministries. Now a husband and a father of two sons, he is so very thankful no one told him to sit on the sidelines, label himself as a gay Christian, and settle for getting by as a celibate. (Am I Gay? Coming Out of Cultural Christianity & LGBTQ+ Identity into Authentic Faith in Jesus.)

Teaching and preaching transformation: Wesley believed the doctrine of entire sanctification was entrusted to him and his followers. He felt it essential his followers hold to this teaching and aspire to live out its tenets, namely, that in addition to the progressive work of sanctification, God could, if he were sought with faith, sanctify us entirely in this life.

He frankly admitted that by staying silent, one might avoid much conflict. Some of his preachers were “hooted at, like mad dogs, even by men that fear God” (112). Yet he urged leaders to “make a point of preaching perfection to believers constantly, strongly, and explicitly” (111). To hide this light under a bushel would violate conscience and prevent others from experiencing this fullness of salvation.

Will there be conflict if we maintain that Christians who identify as gays and lesbians could seek God for the restoration of the image of God? Absolutely. To even suggest that one's identity is not in one's sexual attractions can raise hackles. Certainly, this is due in part to how poorly the church has historically handled sexual issues in general, and this one issue in particular.

For those preaching about perfect love, Wesley advocated doing so “always by way of promise; always drawing, rather than driving” (33). This is wise advice for us as well. We are in no way to go on a campaign to drive the same-sex attracted to seek transformation. But with deft pastoral care, we can unapologetically speak truth regarding the promises of God, especially to the susceptible younger generation.

In fact, teaching about God's grand design for our sexuality to all congregants is a must, emphasizing the variety of ways in which Satan has tarnished this good gift. Certainly, we all share some degree of brokenness and would do well to seek healing and transformation.

To that end, local churches could partner with ministries such as Harvest USA and Transforming Congregations. There are also ministries that provide training in inner healing prayer—a tool the Spirit is using to set people free.

As God brings renewal within the pan-Wesleyan family, there is good reason to take up the charge again to preach entire sanctification. Paul’s injunction to the Thessalonians stated that this was the will of God for that strong and promising church. It is God’s will for us today. But Paul made plain that abstaining from sexual immorality was the next step in setting themselves apart from a pagan culture (1 Thess. 4:3-8).

As our culture increasingly embraces the sexual ethos of Corinth and Thessalonica, the Church must be astute regarding how to apply the scriptures. Simply embracing a “born that way” understanding of same-sex attraction does not take into consideration how the fall has marred God’s glorious image as found in the uniting of male and female.

We are Wesleyans. God has entrusted us with the message of how his Spirit is able to renew his image within us as he pours out his love into our hearts. Let us preach sanctification entirely, embracing the possibilities for the transformation of our sexual brokenness from one degree of glory to another.

After all, God has called us to a perfection of love—not to a life of simply getting saved and getting by.

Mark Ongley is the author of Into the Light: Healing Sexuality in Today’s Church (Seedbed, 2016), and Pure Hearted: Banding Together for Sexual Wholeness (Seedbed, Spring 2021). He blogs at Tsunami Surfing: Ministry in the Flood of Sexual Chaos.