Report Says Revoice Embraces Radical Gender Ideology
According to WORLD, this year’s conference encouraged attendees to leave churches that do not affirm their orientation/gender identity and to form LGBTQ “affinity” groups in their local setting. Revoice doesn’t aim merely at being a conference. Its organizers aim at being a movement that spreads in churches throughout the country. And if your church doesn’t agree with Revoice teachings about affirming LGBTQ+ identities, then people should leave your church and find one that does.
When organizers announced the program for the first Revoice conference in 2018, the controversy surrounding the meeting was sharp and protracted. It was a conference appealing to so-called Side-B “gay Christians,” and it was founded in part as a repudiation of the Nashville Statement. Indeed, founder Nate Collins told Religion News Service in 2018 that he viewed the Nashville Statement as “pastorally insensitive” and as a form of “spiritual abuse.”
If the organizers of Revoice were trying to repudiate the Nashville Statement, they did a good job of it from the very beginning. The part of the Nashville Statement that seemed to offend so many of them was Article 7, which says, “WE DENY that adopting a homosexual or transgender self-conception is consistent with God’s holy purposes in creation and redemption.” Article 7 was trying to communicate that followers of Christ must not construct an identity for themselves that contradicts God’s design in creation. And yet, forging and expressing LGBTQ+ identities seems to be a central focus of Revoice.
A lot has changed in America and even among evangelicals since that first Revoice conference. Since 2018, Bible-believing Christians have been put on notice about the dangers of Critical Theory and its offshoots in queer theory and third wave feminism. In 2020, Carl Trueman published a watershed book explaining how people in the West have come to think of maleness and femaleness as social constructs—malleable concepts that individuals can shape and adjust by an act of the will. We have all been witnessing radical gender theory trickle down from the ivory tower to main street as countless public schools and HR departments are force-feeding this ideology to their charges. There has been as much as a 4,000% increase in adolescent girls identifying as transgender—many of them still minor children and undergoing destructive “medical” interventions, including double mastectomies and puberty suppression.
In this context, one would think that Revoice might retreat from radical gender ideology and its denial of the male-female binary. And yet, WORLD magazine reports that the most recent Revoice conference—held a couple weeks ago in Plano, TX—has launched headlong into this error. The report says that Revoice has changed, but not for the better:
Revoice has changed, too. Speakers have always emphasized homosexuality as an identity, not just a behavior. But this year, such assertions from the dais seemed more insistent, with speakers assiduously using civil-rights language to present radical change as settled truth. That identity rhetoric extended to transgender ideology. Speakers frequently referred to “sexual and gender minorities” and used preferred pronouns, along with terms such as women “assigned female at birth.” The group’s reach and influence are growing, but leaders now emphasize parachurch activities. Speakers frequently referenced ongoing rejection within the church and encouraged attendees to form their own spiritual communities in local Revoice chapters.
This doesn’t sound like a retreat from radical gender theory, but a doubling-down on it. The report goes on:
On the conference’s first night, attendees formed lines at registration tables.
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The Afterlife
After death comes the judgment. So, when unbelievers die, their souls go to hell, where they await the resurrection of their bodies, at which point they will experience the final judgment: the “lake of fire” (Rev. 20). Until the second coming, believers too must experience the painful separation of death. In this intermediate state between death and resurrection, the souls of believers are “away from the body” but are consciously “at home with the Lord” (2 Cor. 5:8). They “depart” the “flesh” in order to “be with Christ” (Phil. 1:23-24). But this disembodied state is not the final word.
Is there life after death? Will I live on in a state of eternal bliss or in a state of eternal torment? Or will I simply cease to exist? These questions have intrigued and haunted human beings from our origins. Every world religion and philosophy has had some answer or other to these most pressing questions, from the ancient Egyptians, who mummified the dead and gave them provisions for the netherworld, to modern atheists who reject any notion of personal existence after death. The answers to these questions shape not only a one’s hope for the future, but they also give purpose and meaning to life in the present. From a Christian perspective, the answers to these questions are woven throughout the whole fabric of Christian theology: what we believe about God, the person and work of Christ, the identity, destiny, and constitution of human beings (body and soul), the meaning of salvation, the mission of the Church, and the end of history.
So, what does the Bible say about the afterlife? The best place to begin is not at the end but at the beginning. In the creation account, God formed Adam from the dust of the ground and breathed into him the breath of life, constituting our first father as a “living soul” (Gen. 2:7). Likewise, Eve was taken from Adam’s side (Gen. 2:21-22), as a co-equal divine image bearer (Gen. 1:27), and Adam’s posterity share in that same image as well (Gen. 5:3). Thus, all human beings possess dignity and goodness as ensouled bodies (or embodied souls). The tragic sin of our first parents, however, introduces the sentence of death to the human race. Now, after the fall, the unnatural state of death is our common human lot. Death introduces not only a spiritual separation from God, a relational separation from one another, and an existential separation from our own selves; it also introduces a separation of the soul and the body.
Sometimes the Old Testament can speak of death as a definitive end (Psalm 6:5; 30:9; 88:10-12; 115:17; Isa. 38:18), but this is only from the perspective of life on earth. In other places, the Old Testament speaks of some kind of ongoing personal existence after death. The righteous dead are said to “go to [their] fathers in peace” (Gen. 15:15) or to be “gathered to [their] people” in death (Gen. 25:8, 17; 35:29; 49:33; Num. 20:24; 27:13). Echoing the creation language of Genesis 2, the Preacher writes that “the dust returns to the earth as it was, and the spirit returns to God who gave it” (Ecc. 12:7). For the unrighteous, a more sobering prospect remains after death. Those who participated in Korah’s rebellion were swallowed up by the earth and went “down alive to Sheol,” the place of the dead (Num. 16:30, 32). Elsewhere, the Old Testament speaks about the possibility of “going down to Sheol” in “mourning” (Gen. 37:35). Sheol (the Greek term was Hades) was the abode for all of the dead in the Old Testament, but it appears that there were at least two possible outcomes in that netherworld: the righteous dead experience the peace of being gathered to their people and the unrighteous dead experience Sheol as judgment. The calling up of Samuel from the dead by the medium at En-Dor, though an illicit attempt to communicate with the dead, is further evidence of this teaching in the Old Testament (1 Sam. 28).
But the Old Testament also points to another, more glorious state of life after death: the resurrection of the body. There are hints of this teaching in multiple places in the Old Testament. After all of his suffering, Job waxes poetic about the prospect of an embodied afterlife: “For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God” (Job 19:25–26). Ezekiel’s vision of the valley of dry bones being restored to life also points in this direction (Ezek. 37). But the clearest teaching on the resurrection of the body in the Old Testament comes in Daniel 12 in his vision of the end of history:
And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever (Dan. 12:2-3).
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Immunizing Students from Bad Ideas
The subjects most easily deceived were told things like, “You know brushing your teeth is good for you, right? You’ve been taught this since you were little. Trust us.” When they subsequently heard arguments they never had before, this group felt sheltered and even deceived. The least vulnerable group were those who had not only been warned against a bad argument they would hear, but they were also taught how to respond. They were also warned they could face additional bad arguments and needed to be aware and vigilant. One thing we can learn from McGuire’s experiment is that the method many Christian parents and churches use to pass on the faith—reinforcement without taking counter ideas seriously—is the one most vulnerable to failure.
Many Christian parents worry about how best to pass faith onto their children. Tragically, statistics suggest they are right to worry. In 2020, the Cultural Research Center at Arizona Christian University found that just 2% of millennials, a generation now well into adulthood, have a biblical worldview. That is the lowest of any generation since surveys on the topic began. According to a Lifeway Research report , two-thirds of those who attend church as teenagers will drop out of church as adults.
A significant aspect of the battle for the hearts and minds of the next generation has to do with ideas. Helping students think correctly about life and the world, God and themselves, would be hard enough if they weren’t also facing such strong cultural headwinds. Simply put, many young people today leave the faith because they lack the necessary immunity from the bad ideas of our culture. Christian parents must not only present truth to their kids; they must find ways to immunize them against lies.
Dr. William McGuire, a Yale psychology professor in the 1950s, suggested that bad ideas behave like viruses. Specifically, he thought that the more exposure one has to bad ideas in a controlled setting, the less likely they are to fall for those ideas later. McGuire performed several experiments in which he tried to convince subjects of a lie, that brushing teeth is bad for them. Unsurprisingly, those given no preparation for what they were about to hear were more easily convinced of the lie than those warned against a specific bad argument they would hear.
However, the subgroups that were the easiest and the hardest to dupe were surprising. The group most vulnerable to falsehoods was not the one with zero preparation, but the one who had merely had the truth reinforced.
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Pastoral Ministry in Galatians
That phrase “marks of Jesus” in 6:17 is designed to remind us of the wounds Jesus endured on our behalf. Paul’s point is that all faithful ministry will follow that same path; enduing suffering on behalf of God’s people instead of dishing it out. Bearing the marks of Jesus that others might be spared. Preserving their freedom rather than bending people to our will.
Paul’s letter to the Galatians might not be the first place we turn for a model of pastoral ministry. It might even be the last place we’d think to go, given its dense theological arguments and Paul’s exasperated tone. And yet in many ways it is a shining example and defence of authentic ministry.
You can see that best in the final passage – Gal 6:11-18. In those climactic verses, much of the letter’s argument is brought to bear on the question of how true gospel ministry can be distinguished from false and fleshly ministry.
Two things in particular characterise Paul’s ministry: he boasts in the cross of Jesus and he bears the marks of Jesus.
Boasting in the Cross of Jesus
So much of the letter is designed to celebrate the work of Jesus so that the Galatian church will put its hope there. In Gal 1:4 Paul speaks of Jesus “who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father.” The rest of the letter develops that theme, showing how Christ’s coming is the definitive intervention, the great turning point in human history, where slavery turns to freedom and curse to blessing. God has sent his Son and his Spirit into the world and that changes everything.
Boasting in the cross bears many fruits but Paul draws our attention to two in particular.
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