Kathryn Post

Conservatives Split From Reformed Church in America over LGBTQ Issues

The new denomination, besides not affirming same-sex marriage or ordination of LGBTQ individuals, will have a strong emphasis on church planting and feature a flexible organizational model meant to foster theological alignment and efficient decision-making, according to leaders with the Alliance of Reformed Churches.

On New Year’s Day, 43 congregations of the Reformed Church in America split from the national denomination, one of the oldest Protestant bodies in the United States, in part over theological differences regarding same-sex marriage and the ordination of LGBTQ clergy.
The departure of the theologically conservative congregations to the new group, the Alliance of Reformed Churches, leaves some who remain in the Reformed Church in America (RCA) concerned for the denomination’s survival. Before the split, the nearly 400-year-old denomination had fewer than 200,000 members and 1,000 churches.
At least 125 churches from various denominations are in conversation with Alliance of Reformed Churches leaders about joining.
“Realistically, it’s a large group of conservative churches that are also providing a lot of income to the denomination. I really think the mass exodus of all these conservative churches is going to throw the RCA into a really difficult financial situation,” said Steven Rodriguez, an RCA church planter in Brockport, New York. “I doubt the RCA will be financially sustainable for much longer.”
The Alliance of Reformed Churches (ARC) logo. (Courtesy image)
The move follows the RCA General Synod’s October decision to adopt measures for “grace-filled separation” with departing churches and to appoint a team to develop a restructuring plan for those that remain.
The new denomination, besides not affirming same-sex marriage or ordination of LGBTQ individuals, will have a strong emphasis on church planting and feature a flexible organizational model meant to foster theological alignment and efficient decision-making, according to leaders with the Alliance of Reformed Churches.
“We have a passion for this remnant of believers to become a part of reformation and revival in the Northern Hemisphere,” said Tim Vink, the new denomination’s director of spiritual leadership and outreach. “Part of our strategic thinking is designing things for the 21st century that allows a multiplication of gospel-saturated churches and a multiplication of disciples.”
Other conservative-leaning churches in the RCA, as well as those in the Presbyterian Church in Canada, Christian Reformed Church in North America and Presbyterian Church in America, are also discerning whether to join the Alliance of Reformed Churches (ARC), according to Vink.
Other groups, such as the Kingdom Network, a group of five churches in Indiana and Illinois, have formed and expect to absorb conservative churches leaving the RCA.
Vink said the new alignment will promote growth. “We want to be a safe landing pad for churches in the near term, but in the long term, want to be a serious launching pad for the church, in mission, to the world,” he said.
The launch of ARC is part of a larger realignment within North American Protestantism. The last two decades have seen conservative Episcopalians, Presbyterians and Lutherans form their own denominations over LGBTQ inclusion and sexuality, and the United Methodists are scheduled to consider a denominational split in the fall.
A theologically and politically diverse denomination that dates to the arrival of Dutch settlers in Manhattan in the 1620s, the RCA has been debating sexuality and LGBTQ inclusion since the 1970s. In 2018, the RCA’s General Synod formed a team charged with discerning whether the RCA should stay together, restructure or separate. The team ultimately suggested a path involving all three avenues, but the meeting to vote on the team’s proposals was delayed for 16 months due to the COVID-19 pandemic.
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Traditional “Side B” LGBTQ Christians Experience a Renaissance

As Side B continues to grow, Hill says it has many gifts to offer the broader church, including robust understandings of spiritual friendship and singleness. “I think we challenge the way evangelicalism has often romanticized marriage and child rearing, as though if you want to be mature, you need to be married and having children,” he said.

(RNS)—When Grant Hartley first discovered he was gay at age 13, he adopted what he calls an “ex-gay mindset.” He saw his attractions as a sort of test, something he could overcome with faith. But no amount of prayer changed him.
“I started to think of it more as a gift, as a strength,” said Hartley, now 28 and openly gay. “Maybe there is something about the beauty I am able to see that straight men are not able to see.”
This kind of evolution isn’t unusual among the roughly 4-million LGBTQ Christians in the U.S. But perhaps less commonly, since coming out, Hartley has also chosen to pursue celibacy. While grateful for the experience of being gay, Hartley sees his gay identity as something that goes beyond just sex — “I never say that I’m grateful for same-sex sexual desire,” he said — it also includes aesthetics, culture and worldview.
Hartley is part of a small group of openly LGBTQ Christians who, while embracing their sexual orientation, also believe God designs sex and marriage to occur exclusively between a man and a woman. The group, called “Side B” (as opposed to Side A Christians who celebrate same-sex marriage and sex), is a largely virtual community that sits in a rare liminal space between two sides of a culture war.
Despite their relatively small numbers, the group is experiencing its own renaissance, with thought leaders (like Hartley) producing podcasts and publishing books and group members gathering at conferences.
Many credit Episcopal priest Wesley Hill, now an associate professor of New Testament at Western Theological Seminary in Holland, Michigan, with being one of the first to outline a “Side B” perspective in 2010. As Side B discourse was finding its way into online forums, the flagship Christian ex-gay organization Exodus International closed its doors in 2013 after decades of using conversion therapy on LGBTQ individuals. Many LGBTQ Christians who had been harmed by the ex-gay approach — but still held to traditional church teachings on marriage — turned to Side B for a more accepting community.
At first, Side B was mostly offering a theological pathway for Christians to both accept LBGTQ as a God-given identity and uphold a traditional stance on sex and marriage. Now, Hartley said, the group has taken on a cultural weight.
“Over time, Side B has felt less like a theological position and more like a distinct sub subculture,” he said.
Many Side B Christians feel called to celibacy, and a select few are in celibate same-sex partnerships or mixed-orientation marriages where one party is straight and the other is not. These experiences have led Side B Christians to develop alternate models of belonging that honor single, celibate lifestyles.
One such model, Hill says, is spiritual friendship, a deeply committed relationship that’s more spiritual vocation than casual Facebook acquaintance. Hill says these sorts of intentional, celibate friendships deserve public recognition and support. Side B folks also find community by creating chosen families — mutual support systems made up of non-related members — or, in the case of Eve Tushnet, through communal acts of service.
“There’s a wide range of ways to give and receive love,” said Tushnet, a gay celibate Catholic writer and speaker with a forthcoming book. “For me personally, my friendships are a huge part of that, and my volunteer work. I volunteer almost exclusively with women. That was the first thing I sought out, when I was trying to figure out, how am I going to lead a life that is in some ways shaped by the love of women.”
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