What perspectives churchgoing Christians actually express....

On the Sexual Attitudes of Christian

Same-Sex Marriage Supporters

By Mark Regnerus

As mainline Protestant denominations increasingly accept the ordination of gay clergy and publicly affirm same-sex unions, the sociologist in me wishes to understand what this development means for people in those denominations. I’m not talking about subtle linguistic shifts. While the difference between speaking of marriage as a “civil contract between a woman and a man” and as “a unique commitment between two people” is obvious to those who pay attention to church documents, the impact of such changes on congregants’ attitudes and internalized paradigms—their hearts, I suppose—is seldom considered.

What is the sexual and relational morality of Christians who accept the moral legitimacy of same-sex marriages? Some questions naturally arise. Does adultery mean the same thing for both same-sex and opposite-sex unions? Does it make sense to speak of premarital sex in such a context? Historically, the fear of pregnancy was enough to scare many love-struck Christians into taking things slow, but same-sex pregnancies are an accomplishment, not an accident, and most Christians use contraception now anyway.

Integrating homosexual relationships into Christian moral systems is not simple, and the process has ramifications for how heterosexual relationships are understood, too. What exactly do pro-same-sex-marriage Christians think about sex and relationships in general?

I’m not asking what perspectives on sexual behavior people ought to hold. Instead, I’m trying to discover what perspectives churchgoing Christians who disagree over same-sex marriage actually express.

To be sure, the sexual and relational standards of many Christians have already shifted. I’m not so naïve as to think that affirming same-sex marriage is the first significant change to take hold in their sexual and relational norms. More likely, the sexual morality of many churchgoing Christians shifted years ago, and the acceptance of same-sex marriage as licit Christian action follows significant change rather than prompts it. An ideal test would have been to have successfully interviewed congregants in “shifting” denominations (like the Presbyterian Church USA and the Episcopalians) over time, mapping what happens to their personal attitudes and opinions as social change occurred around them. So far as I’m aware, no one has done that. Indeed, it would have been difficult to do, involving the successful anticipation of future changes that were far from certain at the time.

What I do here is far more circumscribed. I assess a set of sexual and relational attitudes of Christians who support—and Christians who oppose—same-sex marriage.

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