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Still Time to Care: What We Can Learn from the Church’s Failed Attempt to Cure Homosexuality
At the start of the gay rights movement in 1969, evangelicalism's leading voices cast a vision for gay people who turn to Jesus. It was C.S. Lewis, Billy Graham, Francis Schaeffer and John Stott who were among the most respected leaders within theologically orthodox Protestantism. We see with them a positive pastoral approach toward gay people, an approach that viewed homosexuality as a fallen condition experienced by some Christians who needed care more than cure.
With the birth and rise of the ex-gay movement, the focus shifted from care to cure. As a result, there are an estimated 700,000 people alive today who underwent conversion therapy in the United States alone. Many of these patients were treated by faith-based, testimony-driven parachurch ministries centered on the ex-gay script. Despite the best of intentions, the movement ended with very troubling results. Yet the ex-gay movement died not because it had the wrong sex ethic. It died because it was founded on a practice that diminished the beauty of the gospel.
Yet even after the closure of the ex-gay umbrella organization Exodus International in 2013, the ex-gay script continues to walk about as the undead among us, pressuring people like me to say, "I used to be gay, but I'm not gay anymore. Now I'm just same-sex attracted."
For orthodox Christians, the way forward is a path back to where we were forty years ago. It is time again to focus with our Neo-Evangelical fathers on care--not cure--for our non-straight sisters and brothers who are living lives of costly obedience to Jesus.
With warmth and humor as well as original research, Still Time to Care will chart the path forward for our churches and ministries in providing care. It will provide guidance for the gay person who hears the gospel and finds themselves smitten by the life-giving call of Jesus. Woven throughout the book will be Richard Lovelace’s 1978 call for a "double repentance" in which gay Christians repent of their homosexual sins and the church repents of its homophobia--putting on display for all the power of the gospel.
With the birth and rise of the ex-gay movement, the focus shifted from care to cure. As a result, there are an estimated 700,000 people alive today who underwent conversion therapy in the United States alone. Many of these patients were treated by faith-based, testimony-driven parachurch ministries centered on the ex-gay script. Despite the best of intentions, the movement ended with very troubling results. Yet the ex-gay movement died not because it had the wrong sex ethic. It died because it was founded on a practice that diminished the beauty of the gospel.
Yet even after the closure of the ex-gay umbrella organization Exodus International in 2013, the ex-gay script continues to walk about as the undead among us, pressuring people like me to say, "I used to be gay, but I'm not gay anymore. Now I'm just same-sex attracted."
For orthodox Christians, the way forward is a path back to where we were forty years ago. It is time again to focus with our Neo-Evangelical fathers on care--not cure--for our non-straight sisters and brothers who are living lives of costly obedience to Jesus.
With warmth and humor as well as original research, Still Time to Care will chart the path forward for our churches and ministries in providing care. It will provide guidance for the gay person who hears the gospel and finds themselves smitten by the life-giving call of Jesus. Woven throughout the book will be Richard Lovelace’s 1978 call for a "double repentance" in which gay Christians repent of their homosexual sins and the church repents of its homophobia--putting on display for all the power of the gospel.
304 pages, Hardcover
Published September 14, 2021
68 people are currently reading
732 people want to read
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August 31, 2021
How did a movement started by Jesus, a man who spent time with society's outsiders end up becoming known for hating gay people?
How did a movement that chants 'God is love' become more well-known for what it's against, rather than what it does stands for?
In Still Time To Care, Greg Johnson chronicles the history of how the church has failed to love the LGBT community and a way forward which promotes grace and truth. As a celibate, gay pastor who upholds the historic view of marriage being exclusively between one man and one woman, Greg delivers a unique, winsome and personal account that is rarely heard in the current conversations about faith and sexuality.
Greg's book is a prophetic call for the Church to be radical in the original sense of the word: to go back to reflecting the roots of Jesus' life and the historic 'giants of the faith' such as C.S. Lewis, Francis Schaeffer, Billy Graham and John Stott – ministers who prioritised caring for the LGBT person rather than looking for ways to fix or cure people.
It was truly shocking in the literal sense of the word, to read of the ways in which pro-conversion therapy organisations such as Exodus International treated people who wanted to be free from what Greg calls their 'same-sex distractions'.
From aversion therapy that involved electrical shocks for men as they looked at other pictures of men, to teaching men and women how to do stereotypically masculine or feminine tasks such as how to fix a tyre or to dress more feminine, Greg highlights how Exodus' obsession with outside change caused more damage to people's lives; often leading them to live in secrecy and hypocrisy.
Although Greg's writing style is fluid and easy to read, I found the actual content of these early chapters challenging. You can see how Exodus had good intentions of fostering community for those who desired to be understood and seen and yet in their attempt to do this, they ended up missing the wood for the trees.
It made me reflect on how sometimes the good intentions we have as a church, with making things accessible for people, can lead to simplifying something that is much more complicated at face value especially when we're talking about complex experiences such as sexuality. I found Greg's explanations of the many theories people are gay, from the biological to the sociological very helpful.
As Christians, we need to become more holistic in our thinking to why people experience what they do. It's not just a case of throwing Bible verses which can often be seen as excuses to push people away, instead of having to deal with the reality that God might not want to change people's orientation, maybe He's more concerned about changing our life-orientation by listening to where people are coming from.
I learnt that the ex-gay narrative distorts the gospel in promoting this very shallow and reductionist approach to why people are gay i.e. 'if you changed your outward behaviour by being less camp, wearing blue instead of pink and if you get counselling about your relationships with your absent father and overbearing mother, then you will become healed.'
This message upholds a false idea and new prosperity gospel that says you have to be straight in order for God to love you. Nothing is further from the truth says Greg. For him, falling in love with his own gender isn't the biggest obstacle, ''our biggest struggle [as gay people] may be with our ability to give and receive love.''
Greg makes an interesting observation that he thinks many gay people spend their lives trying to shed the shame of their sexuality by becoming the fittest in the gym, the most successful in their careers or being known as the wittiest friend and the life of the party in order to overcompensate and become lovable.
Drawing from his own experience, he says that both pastoral approaches of trying to change people's orientation or creating a new sexual ethic of affirming gay relationships doesn't take away shame – gay people need to know they are loved by God and His people in spite of their sin. That is what creates a culture of grace and truth, not just for those who are gay but for straight people who are in need of the same gospel too. ''When a church is shaped by the gospel, everyone begins to feel safe... Once the church becomes a safe place to be a sinner loved by Jesus, we can all stop living undercover.''
The three main practical takeaways I've found from reading Still Time To Care are:
1) Create a shame-free culture that says everyone needs Jesus not just gay people
''When we treat the temptation to overeat differently than we treat the sexual attraction of the same sex, it's the ex-gay movement walking dead among us.''
In the spirit of C.S. Lewis, whose best friend Arthur was gay, as the Church we need to not elevate one sin over another. Lewis talked of his own struggle with S+M fetishes and was willing to take the log out of his own eye before pointing at the plank of another. What if, from the pulpit, we talked about the temptation to overeat, to gossip or to live a double life of religious hypocrisy as much as we talked about homosexuality? It would be a game-changer and create that safer place where everyone is encouraged to see their need for Jesus.
2) Create a culture that says singleness and marriage are both valued
''To live a life permanently uncoupled and without sex is to declare before a stunned and confused world that there are more important things than sex and romance, more important than having a life partner. There is nothing that calls out the idols of Western culture more powerfully than a person who sweats off sex and romance because they love Jesus.''
Greg talks about how, as a gay man coming to faith, one of the greatest challenges he faced was how the church have adopted society's low view of singleness in favour of marriage as the goal of following Jesus (who, ironically was Himself a single man!)
In the spirit of John Stott, who was straight and celibate for his whole life, what if the Church was to encourage lifelong singleness and celibacy not as a runner up prize but as a lifestyle option equal to marriage? It made me think of how there are marriage courses that teach couples how to flourish in their romance, but what if the Church also hosted singleness courses? A place where we talked about the advantages of being single through exploring single Bible characters and well-known figures that made an impact on the world.
Even in youth groups, what if we created a culture that normalised the single lifestyle of Paul as much as the married lifestyle of Priscilla and Aquila? It would take the pressure off both straight and single LGBT people who walk through our church doors to see that life doesn't start when you get engaged or that singleness is a life of loneliness. What message does that also send to our brothers and sisters who are widowed or divorced? As much as I love Disney films, Still Time To Care reminds me that the Church has a more exciting story to tell about preparing for the future wedding feast, the one Jesus calls His Bride preparing for His arrival, the Bridegroom.
3) Create a culture where family goes beyond the nuclear definition
''At the heart of the human condition is a deep and natural hunger for mutual love, a search for identity and a longing for completeness. If gay people cannot find these things in the local church family, we have no business to go on using that expression.''
Since there'll be no marriage in heaven and every romantic relationship is temporary, Greg talks about how he aims to cultivate a culture of brotherhood in his own life and congregation. I found this lesson really challenging because it made me re-evaluate how I talk about 'the f word' a.k.a. 'family' from the pulpit but also when I'm talking one-on-one with people. I may unintentionally hurt people without realising. For some, the word 'family' can be painful if they didn't have a good childhood with their family of origin, but another pain point for gay people who come to faith is grieving the loss of creating a traditional nuclear family.
What can we do as a Church to invite people into our homes and daily lives to make people who don't have their own family to feel like part of one?
Greg mentions how Jesus' definition of family in the gospels goes beyond the nuclear when He says, ''Who is my mother, and who are my brothers?” Pointing to his disciples, He said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matthew 12:48-50)
The theme throughout Still Time To Care is that the Church have far too often gone with the culture, whether that is through demonising gay people in the 1960s to the current 2020s narrow view of what family is, I was challenged to think, what if we shifted our posture to looking more like Jesus' definition of family? Everyone would feel included as we seek God's will together.
In conclusion, I give the rating of four stars out of five for Greg Johnson's book Still Time To Care.
I would have liked to have seen more of Greg's thoughts on other conversations that have caused painful tensions in both LGBT and Christian communities when it comes to Pride Festivals or when Christian brands get 'cancelled' because they don't support gay rights. Is Pride about living a godless life where 'pride comes before the fall'? as many opposing Christians exclaim, or is it another way to celebrate a shameless one, like many supportive Christians shout back? I think there could have been an opening for Greg to write about this in relation to his theory that the gospel is the best way to shred that shame. Since Greg has a unique perspective as a celibate, gay pastor I would have loved to hear his thoughts on navigating these relevant topics.
However, what Greg deliberately leaves out of the book is also its main strength. After reading his story, it made me think about how we need to continue to move away from an 'us vs them' mentality; a posture shift that rejects a Christians vs Gay People culture war. If we still have time to judge, if still have time to police people's language we're mistakenly continuing down that narrative of what we're against not what we're for.
If we Still Have Time to Care as the title encourages us to, ultimately, we need to embody the message, which Greg so powerfully does by living out his own story of costly faithfulness. For us, it might not be giving up a gay relationship to follow Jesus, it might mean giving up a straight one, an addiction, the dream of a different life we once imagined. We all have to give up something to find our treasure in the field.
Our stories and Greg's changed life from trying to become loveable to knowing he's loved will point more people, gay and straight, to the One all our hearts are longing for. As Greg says, ''Family members tell me they wish I had a special man in my life. Someone to walk through life with. And I tell them I do.'' If we truly believe Jesus is the treasure in the field that we will sell everything for – let's live it.
How did a movement that chants 'God is love' become more well-known for what it's against, rather than what it does stands for?
In Still Time To Care, Greg Johnson chronicles the history of how the church has failed to love the LGBT community and a way forward which promotes grace and truth. As a celibate, gay pastor who upholds the historic view of marriage being exclusively between one man and one woman, Greg delivers a unique, winsome and personal account that is rarely heard in the current conversations about faith and sexuality.
Greg's book is a prophetic call for the Church to be radical in the original sense of the word: to go back to reflecting the roots of Jesus' life and the historic 'giants of the faith' such as C.S. Lewis, Francis Schaeffer, Billy Graham and John Stott – ministers who prioritised caring for the LGBT person rather than looking for ways to fix or cure people.
It was truly shocking in the literal sense of the word, to read of the ways in which pro-conversion therapy organisations such as Exodus International treated people who wanted to be free from what Greg calls their 'same-sex distractions'.
From aversion therapy that involved electrical shocks for men as they looked at other pictures of men, to teaching men and women how to do stereotypically masculine or feminine tasks such as how to fix a tyre or to dress more feminine, Greg highlights how Exodus' obsession with outside change caused more damage to people's lives; often leading them to live in secrecy and hypocrisy.
Although Greg's writing style is fluid and easy to read, I found the actual content of these early chapters challenging. You can see how Exodus had good intentions of fostering community for those who desired to be understood and seen and yet in their attempt to do this, they ended up missing the wood for the trees.
It made me reflect on how sometimes the good intentions we have as a church, with making things accessible for people, can lead to simplifying something that is much more complicated at face value especially when we're talking about complex experiences such as sexuality. I found Greg's explanations of the many theories people are gay, from the biological to the sociological very helpful.
As Christians, we need to become more holistic in our thinking to why people experience what they do. It's not just a case of throwing Bible verses which can often be seen as excuses to push people away, instead of having to deal with the reality that God might not want to change people's orientation, maybe He's more concerned about changing our life-orientation by listening to where people are coming from.
I learnt that the ex-gay narrative distorts the gospel in promoting this very shallow and reductionist approach to why people are gay i.e. 'if you changed your outward behaviour by being less camp, wearing blue instead of pink and if you get counselling about your relationships with your absent father and overbearing mother, then you will become healed.'
This message upholds a false idea and new prosperity gospel that says you have to be straight in order for God to love you. Nothing is further from the truth says Greg. For him, falling in love with his own gender isn't the biggest obstacle, ''our biggest struggle [as gay people] may be with our ability to give and receive love.''
Greg makes an interesting observation that he thinks many gay people spend their lives trying to shed the shame of their sexuality by becoming the fittest in the gym, the most successful in their careers or being known as the wittiest friend and the life of the party in order to overcompensate and become lovable.
Drawing from his own experience, he says that both pastoral approaches of trying to change people's orientation or creating a new sexual ethic of affirming gay relationships doesn't take away shame – gay people need to know they are loved by God and His people in spite of their sin. That is what creates a culture of grace and truth, not just for those who are gay but for straight people who are in need of the same gospel too. ''When a church is shaped by the gospel, everyone begins to feel safe... Once the church becomes a safe place to be a sinner loved by Jesus, we can all stop living undercover.''
The three main practical takeaways I've found from reading Still Time To Care are:
1) Create a shame-free culture that says everyone needs Jesus not just gay people
''When we treat the temptation to overeat differently than we treat the sexual attraction of the same sex, it's the ex-gay movement walking dead among us.''
In the spirit of C.S. Lewis, whose best friend Arthur was gay, as the Church we need to not elevate one sin over another. Lewis talked of his own struggle with S+M fetishes and was willing to take the log out of his own eye before pointing at the plank of another. What if, from the pulpit, we talked about the temptation to overeat, to gossip or to live a double life of religious hypocrisy as much as we talked about homosexuality? It would be a game-changer and create that safer place where everyone is encouraged to see their need for Jesus.
2) Create a culture that says singleness and marriage are both valued
''To live a life permanently uncoupled and without sex is to declare before a stunned and confused world that there are more important things than sex and romance, more important than having a life partner. There is nothing that calls out the idols of Western culture more powerfully than a person who sweats off sex and romance because they love Jesus.''
Greg talks about how, as a gay man coming to faith, one of the greatest challenges he faced was how the church have adopted society's low view of singleness in favour of marriage as the goal of following Jesus (who, ironically was Himself a single man!)
In the spirit of John Stott, who was straight and celibate for his whole life, what if the Church was to encourage lifelong singleness and celibacy not as a runner up prize but as a lifestyle option equal to marriage? It made me think of how there are marriage courses that teach couples how to flourish in their romance, but what if the Church also hosted singleness courses? A place where we talked about the advantages of being single through exploring single Bible characters and well-known figures that made an impact on the world.
Even in youth groups, what if we created a culture that normalised the single lifestyle of Paul as much as the married lifestyle of Priscilla and Aquila? It would take the pressure off both straight and single LGBT people who walk through our church doors to see that life doesn't start when you get engaged or that singleness is a life of loneliness. What message does that also send to our brothers and sisters who are widowed or divorced? As much as I love Disney films, Still Time To Care reminds me that the Church has a more exciting story to tell about preparing for the future wedding feast, the one Jesus calls His Bride preparing for His arrival, the Bridegroom.
3) Create a culture where family goes beyond the nuclear definition
''At the heart of the human condition is a deep and natural hunger for mutual love, a search for identity and a longing for completeness. If gay people cannot find these things in the local church family, we have no business to go on using that expression.''
Since there'll be no marriage in heaven and every romantic relationship is temporary, Greg talks about how he aims to cultivate a culture of brotherhood in his own life and congregation. I found this lesson really challenging because it made me re-evaluate how I talk about 'the f word' a.k.a. 'family' from the pulpit but also when I'm talking one-on-one with people. I may unintentionally hurt people without realising. For some, the word 'family' can be painful if they didn't have a good childhood with their family of origin, but another pain point for gay people who come to faith is grieving the loss of creating a traditional nuclear family.
What can we do as a Church to invite people into our homes and daily lives to make people who don't have their own family to feel like part of one?
Greg mentions how Jesus' definition of family in the gospels goes beyond the nuclear when He says, ''Who is my mother, and who are my brothers?” Pointing to his disciples, He said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matthew 12:48-50)
The theme throughout Still Time To Care is that the Church have far too often gone with the culture, whether that is through demonising gay people in the 1960s to the current 2020s narrow view of what family is, I was challenged to think, what if we shifted our posture to looking more like Jesus' definition of family? Everyone would feel included as we seek God's will together.
In conclusion, I give the rating of four stars out of five for Greg Johnson's book Still Time To Care.
I would have liked to have seen more of Greg's thoughts on other conversations that have caused painful tensions in both LGBT and Christian communities when it comes to Pride Festivals or when Christian brands get 'cancelled' because they don't support gay rights. Is Pride about living a godless life where 'pride comes before the fall'? as many opposing Christians exclaim, or is it another way to celebrate a shameless one, like many supportive Christians shout back? I think there could have been an opening for Greg to write about this in relation to his theory that the gospel is the best way to shred that shame. Since Greg has a unique perspective as a celibate, gay pastor I would have loved to hear his thoughts on navigating these relevant topics.
However, what Greg deliberately leaves out of the book is also its main strength. After reading his story, it made me think about how we need to continue to move away from an 'us vs them' mentality; a posture shift that rejects a Christians vs Gay People culture war. If we still have time to judge, if still have time to police people's language we're mistakenly continuing down that narrative of what we're against not what we're for.
If we Still Have Time to Care as the title encourages us to, ultimately, we need to embody the message, which Greg so powerfully does by living out his own story of costly faithfulness. For us, it might not be giving up a gay relationship to follow Jesus, it might mean giving up a straight one, an addiction, the dream of a different life we once imagined. We all have to give up something to find our treasure in the field.
Our stories and Greg's changed life from trying to become loveable to knowing he's loved will point more people, gay and straight, to the One all our hearts are longing for. As Greg says, ''Family members tell me they wish I had a special man in my life. Someone to walk through life with. And I tell them I do.'' If we truly believe Jesus is the treasure in the field that we will sell everything for – let's live it.
January 27, 2022
DNF
Oof... I don't want to spend much more time on this book than what I've already wasted from listening to just over half of it through Libro.Fm.
I'll just say that this book was not what I expected... and some of that is likely my own fault.
As someone who has experienced conversion therapy at the behest of my mother (and the "convictions" with which I was made to feel) as well as the hands of my church's pastor, I thought, though I now consider myself agnostic, that this book could potentially provide some healing for me because I still haven't even BEGUN to deal with the trauma (yikes, I feel shitty even USING that word... but that's what it is) that I went through during that time in my life. I expected conversations about mistranslations in the Bible and the darkness of conversion therapy and sexual shame... and while SOME of that was covered, I still felt like it wasn't handled as properly as it could've been.
I also felt very strange about the fact that the author wouldn't even coin himself as "gay" but rather "same-sex attracted," and has sworn celibacy in the face of this attraction. I realize that how someone identifies is their OWN business, and there is nothing wrong with how someone chooses to live their life as long as they aren't hurting others... but I think my aforementioned trauma caused a red flag to go up in my mind IMMEDIATELY at the mention of this because this was how I was told to identify and live the rest of my life WHILE GOING THROUGH CONVERSION THERAPY! I was told that I was someone who "struggled with homosexual urges" (cue the "same-sex attracted" identifier of our author) and that God, because I had these urges, was calling me to be celibate (which, by the way, is HELLA fucked up... "Oh, I'm calling you to never have sex with anyone in your life... but, you know what would make this more fun? If you were still sexually attracted to men!" Like, what sense does that make?).
Overall, this book wasn't for me... if you are a Christian gay who is seeking more affirmation within your religion (which... HELLO, that's a sign in-and-of-itself), then maybe this book will work for you. I still have an uneasy feeling about this book overall, though. Just be wary of your expectations for what this book promises.
Oof... I don't want to spend much more time on this book than what I've already wasted from listening to just over half of it through Libro.Fm.
I'll just say that this book was not what I expected... and some of that is likely my own fault.
As someone who has experienced conversion therapy at the behest of my mother (and the "convictions" with which I was made to feel) as well as the hands of my church's pastor, I thought, though I now consider myself agnostic, that this book could potentially provide some healing for me because I still haven't even BEGUN to deal with the trauma (yikes, I feel shitty even USING that word... but that's what it is) that I went through during that time in my life. I expected conversations about mistranslations in the Bible and the darkness of conversion therapy and sexual shame... and while SOME of that was covered, I still felt like it wasn't handled as properly as it could've been.
I also felt very strange about the fact that the author wouldn't even coin himself as "gay" but rather "same-sex attracted," and has sworn celibacy in the face of this attraction. I realize that how someone identifies is their OWN business, and there is nothing wrong with how someone chooses to live their life as long as they aren't hurting others... but I think my aforementioned trauma caused a red flag to go up in my mind IMMEDIATELY at the mention of this because this was how I was told to identify and live the rest of my life WHILE GOING THROUGH CONVERSION THERAPY! I was told that I was someone who "struggled with homosexual urges" (cue the "same-sex attracted" identifier of our author) and that God, because I had these urges, was calling me to be celibate (which, by the way, is HELLA fucked up... "Oh, I'm calling you to never have sex with anyone in your life... but, you know what would make this more fun? If you were still sexually attracted to men!" Like, what sense does that make?).
Overall, this book wasn't for me... if you are a Christian gay who is seeking more affirmation within your religion (which... HELLO, that's a sign in-and-of-itself), then maybe this book will work for you. I still have an uneasy feeling about this book overall, though. Just be wary of your expectations for what this book promises.
May 4, 2022
This powerful book is an important read for Christians who have attended conservative churches during the last 4 decades. In lieu of a review, I’m just going to drop in this passage from the conclusion:
“The church’s attempt to cure homosexuality failed. This failure is an opportunity. We learned that sexual orientation is real. It’s not an addiction. And any shifts within it are fairly rare and incremental. We learned that the biblical sexual ethic calls us away from homoeroticism to holiness, but that holiness doesn’t mean heterosexuality. We learned that the same-sex-oriented believer’s biggest struggle may be not with sexual sin but with a need to give and receive love. We learned that the Lord designed the church to be our family. We learned that God calls many believers, including many straight ones, to celibacy for the kingdom. We learned that when we police people’s terminology—gay, same-sex-attracted, whatever—they experience it as emotional abuse. We learned that we can’t fake it ‘til we make it. We learned that honesty is not a threat to the gospel. We learned that the longing gay people have to make themselves lovable is truly fulfilled not by becoming lovable but by becoming loved. Loved by God. Loved by his family, the church.
“It was a rough 40 years, but coming out of the ex-gay movement, I can say we have learned a lot.
“Christians have an incredible opportunity to revoice this conversation on sexuality, to shift it from cure back to care. And then go and care, smothering our nonstraight siblings with love, support, respect, affection, and family intimacy. We, as the church, have an opportunity here to win the next generation. The world is convinced that Christians hate gay people. The next generation is already leaving because they look around and don’t see any gay people in their church. They’ve noticed that the only time gay people are mentioned, the tone is negative. They haven’t seen the costly obedience of gay people telling them, “Jesus is worth it!” You can change that.
“The world is saying Christians hate gay people. Your children and grandchildren need to see you prove them wrong.
“The path forward is not a new sexual ethic. It is a new love.
“Because Jesus loves gay people.
“I’m still baffled when Christians find it so hard to say that. It was easier to say in the 1970s, before the ex-gay movement, before the culture wars.
[…]
“And we, as the church, can finally turn to gay members and former members and say we are sorry for the harm done by repetitive therapy and the ex-gay movement. We are sorry for fostering false hope. We are sorry for farming out your spiritual care. We are sorry for treating you differently. We are sorry for putting politics over people like you. We are sorry for the times we didn’t speak up in your defense.
“For all involved, the gospel is the way forward.
I hope we are not too proud or too fearful or too self-righteous to begin making this right. What I am asking for is not a change in theology or a change in ethics. To make such changes would be to shipwreck the souls of people who need both truth and love. What I’m asking for is a change in posture.”
“The church’s attempt to cure homosexuality failed. This failure is an opportunity. We learned that sexual orientation is real. It’s not an addiction. And any shifts within it are fairly rare and incremental. We learned that the biblical sexual ethic calls us away from homoeroticism to holiness, but that holiness doesn’t mean heterosexuality. We learned that the same-sex-oriented believer’s biggest struggle may be not with sexual sin but with a need to give and receive love. We learned that the Lord designed the church to be our family. We learned that God calls many believers, including many straight ones, to celibacy for the kingdom. We learned that when we police people’s terminology—gay, same-sex-attracted, whatever—they experience it as emotional abuse. We learned that we can’t fake it ‘til we make it. We learned that honesty is not a threat to the gospel. We learned that the longing gay people have to make themselves lovable is truly fulfilled not by becoming lovable but by becoming loved. Loved by God. Loved by his family, the church.
“It was a rough 40 years, but coming out of the ex-gay movement, I can say we have learned a lot.
“Christians have an incredible opportunity to revoice this conversation on sexuality, to shift it from cure back to care. And then go and care, smothering our nonstraight siblings with love, support, respect, affection, and family intimacy. We, as the church, have an opportunity here to win the next generation. The world is convinced that Christians hate gay people. The next generation is already leaving because they look around and don’t see any gay people in their church. They’ve noticed that the only time gay people are mentioned, the tone is negative. They haven’t seen the costly obedience of gay people telling them, “Jesus is worth it!” You can change that.
“The world is saying Christians hate gay people. Your children and grandchildren need to see you prove them wrong.
“The path forward is not a new sexual ethic. It is a new love.
“Because Jesus loves gay people.
“I’m still baffled when Christians find it so hard to say that. It was easier to say in the 1970s, before the ex-gay movement, before the culture wars.
[…]
“And we, as the church, can finally turn to gay members and former members and say we are sorry for the harm done by repetitive therapy and the ex-gay movement. We are sorry for fostering false hope. We are sorry for farming out your spiritual care. We are sorry for treating you differently. We are sorry for putting politics over people like you. We are sorry for the times we didn’t speak up in your defense.
“For all involved, the gospel is the way forward.
I hope we are not too proud or too fearful or too self-righteous to begin making this right. What I am asking for is not a change in theology or a change in ethics. To make such changes would be to shipwreck the souls of people who need both truth and love. What I’m asking for is a change in posture.”
July 22, 2025
I started this ages ago for book club but never finished the last few chapters until now. But don’t take my delay in finishing to have anything to say about the importance and quality of this book. I found the content to be so incredibly important, and was thankful to read a book of the subject from an author who doesn’t just have thoughts on the matter, but has lived experience and thorough research, history, and scripture all wrapped up together.
Johnson’s perspective is grounded in orthodox theological views — both in his beliefs about marriage/sexuality and his beliefs about love and care for our friends and neighbors. And his book urges Christians not to divorce the two.
Today it seems many Christians embrace either an orthodox view of marriage at the expense of love and care for their gay neighbor, or they embrace love and care for their gay neighbor at the expense of an orthodox view of marriage. This book is a call to Christians to the third way, the way of soul care.
Johnson’s perspective is grounded in orthodox theological views — both in his beliefs about marriage/sexuality and his beliefs about love and care for our friends and neighbors. And his book urges Christians not to divorce the two.
Today it seems many Christians embrace either an orthodox view of marriage at the expense of love and care for their gay neighbor, or they embrace love and care for their gay neighbor at the expense of an orthodox view of marriage. This book is a call to Christians to the third way, the way of soul care.
September 3, 2021
I love reading history. Still Time to Care is a groundbreaking look at the history of the white Evangelical movement’s response to gay people, and an invitation to shift from a culture war mentality to a posture of humility, love, and honesty. Like all history that's told well, it’s an engaging, riveting, and accessible read.
And yet it’s a hard history to read. Tremendous amounts of damage has been done, and continues to be done by those who repeat the history from which they fail to learn. But like all history that is told well, it is a complicated story with both darkness and also bursts of light… and often not neat, tidy lines between the two. You will come away with a better understanding of how the white Evangelical movement earned such a notorious reputation of hating gay people, as well as the awareness that there have been and continue to be Jesus followers who do it differently.
Perhaps surprising to some is the fact that Greg is not pointing Christians to something new, but something old. A way of thinking that existed before the Ex-Gay movement, and is illustrated in leaders like C.S. Lewis. A way of relating that holds to the traditional sex ethic, and also cares for gay people by standing up for them against discrimination, equally valuing and promoting celibacy and friendship, and enveloping gay people within the family bonds of the Church. A philosophy of ministry that doesn’t try to cure people’s orientation, but rather care for them as fellow image bearers of God and heirs of grace in Christ.
And it’s more than a history book. Greg also engages the hard theological and practical questions that so many are asking right now. Did we get the biblical sexual ethic wrong? Is the biblical ethic inherently violent to gay people? He brings his historical, theological, and pastoral training to these questions, as well as the vulnerability of his own story.
I hope many people read this book. Where the church has caused harm, I hope this book helps to make amends. Where there is confusion, I hope this book clarifies theological and historical truths. For those who have experienced exclusion, I hope this book is an experience of the welcome of Jesus… for all people, but especially for you. For those who have done the excluding, I hope this book is a seedbed of self-reflection and humility that opens the door for you to learn a better way. The way of Jesus.
And yet it’s a hard history to read. Tremendous amounts of damage has been done, and continues to be done by those who repeat the history from which they fail to learn. But like all history that is told well, it is a complicated story with both darkness and also bursts of light… and often not neat, tidy lines between the two. You will come away with a better understanding of how the white Evangelical movement earned such a notorious reputation of hating gay people, as well as the awareness that there have been and continue to be Jesus followers who do it differently.
Perhaps surprising to some is the fact that Greg is not pointing Christians to something new, but something old. A way of thinking that existed before the Ex-Gay movement, and is illustrated in leaders like C.S. Lewis. A way of relating that holds to the traditional sex ethic, and also cares for gay people by standing up for them against discrimination, equally valuing and promoting celibacy and friendship, and enveloping gay people within the family bonds of the Church. A philosophy of ministry that doesn’t try to cure people’s orientation, but rather care for them as fellow image bearers of God and heirs of grace in Christ.
And it’s more than a history book. Greg also engages the hard theological and practical questions that so many are asking right now. Did we get the biblical sexual ethic wrong? Is the biblical ethic inherently violent to gay people? He brings his historical, theological, and pastoral training to these questions, as well as the vulnerability of his own story.
I hope many people read this book. Where the church has caused harm, I hope this book helps to make amends. Where there is confusion, I hope this book clarifies theological and historical truths. For those who have experienced exclusion, I hope this book is an experience of the welcome of Jesus… for all people, but especially for you. For those who have done the excluding, I hope this book is a seedbed of self-reflection and humility that opens the door for you to learn a better way. The way of Jesus.
April 7, 2022
Listened on Audible. It's not out yet. Disclaimer: I don't agree with Greg on everything especially with some of the ways he has worded things/approached conflict in the recent PCA debates on sexual orientation. The Stephen Moss interview here is helpful on that note: https://anchor.fm/everythingjustchang....
I also think that the language we use in regards to sexual & gender identity matters far more than Greg admits (though he does dig into some of the pros and cons of the different camps in a helpful manner).
Nonetheless, the history of the ex-gay movement and prior evangelical approaches to homosexuality was largely new to me and interesting to hear. His defense of the historic orthodox biblical Christian position on homosexuality is one of the best popular level defenses I've heard. Goes into enough scholarly detail without getting into the weeds.
I also think that the language we use in regards to sexual & gender identity matters far more than Greg admits (though he does dig into some of the pros and cons of the different camps in a helpful manner).
Nonetheless, the history of the ex-gay movement and prior evangelical approaches to homosexuality was largely new to me and interesting to hear. His defense of the historic orthodox biblical Christian position on homosexuality is one of the best popular level defenses I've heard. Goes into enough scholarly detail without getting into the weeds.
May 16, 2024
Reverend Greg Johnson wonderfully shows how the church can and should love gay Christians. In an incredibly pastoral approach, he doesn't shy away from the utter destructive depravity of sin, nor does he diminish the utter hope the gospel brings. In fact, the robust theology of this book relies on the truth that we are simul iustus et pecator.
Johnson challenges the evangelical church to respond in this cultural moment not with erasure or fear but with truth and loving community. The ex-gay movement failed, largely because of its faulty name-it-and-claim-it theology that functioned with a low view of fallenness and a displaced eschatology. To replace one type of lust with another is a bit of a faulty project. Johnson is right to remind us that heterosexuality does not equal holiness. It too is the result of the Fall. (Sexual desire should only be for one's spouse, not just generally every one of the opposite sex.) On the other hand, one can be gay and a faithful Christian. There's a difference between homosexuality (a fallen tendency towards disordered desires, as well as a morally neutral lack of attraction to the opposite sex) and Homoeroticism (lust and sexual activity outside of biblical marriage). All Christians have sinful tendencies we struggle with, and Johnson even points out that for gay folk like himself, their worst sinful tendencies are often not even their same sex attraction, even though that's what gets all the attention! And it is good to be honest and forthright about our tendencies, especially with those like homosexuality that have both sinful aspects mixed up with neutral ones.
I found it especially helpful when he pointed out that progressivism and purity culture both suffer from an idolization of romance and sexual intimacy. Sex becomes THE defining human experience. Gay celibates are "repressed" according to the revisionists, and on the other hand celibates are "incomplete" as seen by many in the church. Instead Johnson casts vision for the beauty of Christian celibacy.
4.5 stars
I thoroughly recommend this book. It is a theologically orthodox and robust work that I believe offers a path for the future of evangelicalism.
My only gripe is that he seems to bite off a whole lot for one book: early history of positive Evangelical engagements with homosexuality, a detailed history of the ex-gay movement, the biblical theology of homosexuality, as well as how the modern church should respond.
Johnson challenges the evangelical church to respond in this cultural moment not with erasure or fear but with truth and loving community. The ex-gay movement failed, largely because of its faulty name-it-and-claim-it theology that functioned with a low view of fallenness and a displaced eschatology. To replace one type of lust with another is a bit of a faulty project. Johnson is right to remind us that heterosexuality does not equal holiness. It too is the result of the Fall. (Sexual desire should only be for one's spouse, not just generally every one of the opposite sex.) On the other hand, one can be gay and a faithful Christian. There's a difference between homosexuality (a fallen tendency towards disordered desires, as well as a morally neutral lack of attraction to the opposite sex) and Homoeroticism (lust and sexual activity outside of biblical marriage). All Christians have sinful tendencies we struggle with, and Johnson even points out that for gay folk like himself, their worst sinful tendencies are often not even their same sex attraction, even though that's what gets all the attention! And it is good to be honest and forthright about our tendencies, especially with those like homosexuality that have both sinful aspects mixed up with neutral ones.
I found it especially helpful when he pointed out that progressivism and purity culture both suffer from an idolization of romance and sexual intimacy. Sex becomes THE defining human experience. Gay celibates are "repressed" according to the revisionists, and on the other hand celibates are "incomplete" as seen by many in the church. Instead Johnson casts vision for the beauty of Christian celibacy.
4.5 stars
I thoroughly recommend this book. It is a theologically orthodox and robust work that I believe offers a path for the future of evangelicalism.
My only gripe is that he seems to bite off a whole lot for one book: early history of positive Evangelical engagements with homosexuality, a detailed history of the ex-gay movement, the biblical theology of homosexuality, as well as how the modern church should respond.
January 9, 2023
This one will require some more space for me to process, and since I don't think anyone reads these Goodreads reviews anyway, I guess this is as good a place as any! I picked up this book for two main reasons. First, Greg Johnson was, at the time of writing this book, a fellow pastor in the PCA. He had been the center of much controversy regarding sexuality, but he had been exonerated of false teaching. However, from my vantage point, the non-stop online criticism, even from men who should know better and should be using the church courts, eventually pushed him and his congregation out. From my limited viewpoint, people did this man dirty. The second reasons was that I really want to learn this conversation well. As a campus minister, I work with college students, so sexuality is one of the pressing matters of the day. And as a TE in the PCA, the criticisms of so called 'Side B' approaches to disciplining same-sex attracted believers is often mocked, but rarely discussed. So I wanted to dig in!
My overall assessment is that this is a really well-researched and helpful book. Johnson affirmed much of what I believe about discipling Christians struggling against same-sex attraction. He also challenged my thinking in several places. There were a handful of moments where I think he could be clearer, and that may even help his cause, but I doubt I am the person to do that work. Either way, here is what I learned, and what I'd push back against.
First, I really appreciated his discussions of terminology. I remember asking Sam Allberry this question, about whether 'same sex attraction' should be used instead of 'gay Christian.' From a theological perspective, I thought this was pretty clear cut. Saying 'I struggle with alcohol' should be preferred to 'I am an alcoholic.' Saying 'I struggle with lust,' instead of 'I am an adulterer.' So on and so forth. But Johnson really put some things on my radar I hadn't considered. Johnson lists experience in reparative therapy, a concern for honesty in one's experience, an attempt at personal integration, and missiological witnessing, as reasons why "many followers of Jesus choose to describe themselves as gay and celibate" (192). I'd like to think I've always been a "ask clarifying questions first" kind of guy, and I still probably prefer the phrase "I struggle with same-sex attraction," but I think Johnson makes some good points and reaffirms what I believe strongly: policing vocabulary is of minimal value, if any.
Second, in part 3, Johnson makes a very persuasive defense of the traditional, biblical sexual ethic. Some folks may be shocked at this, since they've been told just the opposite. But there Johnson is, for multiple chapters, in the Greek text, explaining why he "can't in good conscience sanction any same-sex union in the church” (177). Now this case has been made before, but his chapter detailing same-sex activity in the first century is the best I've read (not to mention painful and a tad too graphic). But I mostly appreciate how he sets the law before us in order to make us run to the grace shown in Christ. He rightly argues that "The biblical sexual ethic must be bathed in radical grace for it to be truly life-giving." Unlike so many of my brothers and sisters that 'hold the line' without grace, he reminders us the the law kills without grace. "Unless a gospel culture permeates a church or ministry, any discussion of the biblical sexual ethic will abuse and beat down and not inspire anyone to pursue holiness" (184-185).
Third, I LOVED his promotion of chastity and celibacy. Again, working with college students, single Christians often feel like second class citizens in the church. And his call for singleness to be actually encouraged and celebrated for straight Christians is SO needed. I regularly see the bad fruit of a church culture obsessed with marriage on campus, and it's ugly. I was so thankful that he tackled Webb's Redemptive Movement Hermeneutic by pointing out the eschatological reality is total celibacy, not greater sexual variety! (page 156-158).
Fourth, Johnson noted some intriguing connections between the ex-gay movement and the charismatic renewal. Part 2 of his book was really just a historical survey of the way the US church has sought to disciple their same-sex attracted members (and it's pretty extensive and well documented). I've often said to my students that God is able to change someone's sexual desires and attractions; but to guarantee that God will do that (with enough faith usually is the caveat) is to parrot another form of the prosperity gospel. Johnson showed me that the two movements actually flourished in similar waters and may have some deeper connections than I knew.
I could go on naming things I liked and appreciated, but I do have some concerns. This isn't an insurmountable objection, but I do think it's substantive. Johnson makes a multi-page comparison between the experience of SSA Christians and gluttony (210-211). Elsewhere he makes a similar comparison with heterosexual lust. He writes "I don't tell straight men they're not real Christians for identifying as straight, even though that typically means attractional polygamy" (140). Now the comparison, in places, works, and he states that his goal is not "to elevate homosexuality to say that it’s not that bad. No, I want to bring the rest of you down to the level I inhabit. Because the basement is where Jesus is hanging out" (140). And if that were the only use of this comparison, I'm here for it.
But that's not the whole point, and I think we can do better. First, as a minister in the PCA, I'm sure Johnson would admit that not all sins are equally heinous (John 19:11; WSC 83). Sometimes these comparisons make it seem like he sees all sin as equal (like the popular meme teaches). But beyond this, heterosexual attraction is natural while homosexual attraction is not. That's Paul's word in Romans 1, and Johnson even puts that word in his interlocutors' mouths at points but doesn't really flesh out this category.
An illustration (again coming from a campus minister). Single Christian Joe is a college student and one day realizes he is attracted to Suzy. He considers asking her out. He hasn't sinned, right? Dating is fine, and desire to be married is fine. Therefore heterosexual attraction to someone who you're not currently married to isn't sin necessarily. Suzy rejects him. But next week, he notices Sally. Must he identify as polygamously attracted? I don't think so. I could keep the illustration going to consider the widow or widower who is feeling attraction toward other people now. But this can't be said for same-sex attraction. Now Johnson is right when he says that underneath SSA often are righteous longings for acceptance, community, friendship, and intimacy (137-138). But this isn't the same as being romantically attracted to someone.
To use his other comparison, we are designed for food and to crave food is natural. Gluttony is a perversion of a good natural desire. Heterosexual lust is a perversion of a good natural desire. Homosexual lust is an unnatural desire that is further perverting a good thing. And I don't think acknowledging that takes any of out of the basement where Jesus hangs out.
My overall assessment is that this is a really well-researched and helpful book. Johnson affirmed much of what I believe about discipling Christians struggling against same-sex attraction. He also challenged my thinking in several places. There were a handful of moments where I think he could be clearer, and that may even help his cause, but I doubt I am the person to do that work. Either way, here is what I learned, and what I'd push back against.
First, I really appreciated his discussions of terminology. I remember asking Sam Allberry this question, about whether 'same sex attraction' should be used instead of 'gay Christian.' From a theological perspective, I thought this was pretty clear cut. Saying 'I struggle with alcohol' should be preferred to 'I am an alcoholic.' Saying 'I struggle with lust,' instead of 'I am an adulterer.' So on and so forth. But Johnson really put some things on my radar I hadn't considered. Johnson lists experience in reparative therapy, a concern for honesty in one's experience, an attempt at personal integration, and missiological witnessing, as reasons why "many followers of Jesus choose to describe themselves as gay and celibate" (192). I'd like to think I've always been a "ask clarifying questions first" kind of guy, and I still probably prefer the phrase "I struggle with same-sex attraction," but I think Johnson makes some good points and reaffirms what I believe strongly: policing vocabulary is of minimal value, if any.
Second, in part 3, Johnson makes a very persuasive defense of the traditional, biblical sexual ethic. Some folks may be shocked at this, since they've been told just the opposite. But there Johnson is, for multiple chapters, in the Greek text, explaining why he "can't in good conscience sanction any same-sex union in the church” (177). Now this case has been made before, but his chapter detailing same-sex activity in the first century is the best I've read (not to mention painful and a tad too graphic). But I mostly appreciate how he sets the law before us in order to make us run to the grace shown in Christ. He rightly argues that "The biblical sexual ethic must be bathed in radical grace for it to be truly life-giving." Unlike so many of my brothers and sisters that 'hold the line' without grace, he reminders us the the law kills without grace. "Unless a gospel culture permeates a church or ministry, any discussion of the biblical sexual ethic will abuse and beat down and not inspire anyone to pursue holiness" (184-185).
Third, I LOVED his promotion of chastity and celibacy. Again, working with college students, single Christians often feel like second class citizens in the church. And his call for singleness to be actually encouraged and celebrated for straight Christians is SO needed. I regularly see the bad fruit of a church culture obsessed with marriage on campus, and it's ugly. I was so thankful that he tackled Webb's Redemptive Movement Hermeneutic by pointing out the eschatological reality is total celibacy, not greater sexual variety! (page 156-158).
Fourth, Johnson noted some intriguing connections between the ex-gay movement and the charismatic renewal. Part 2 of his book was really just a historical survey of the way the US church has sought to disciple their same-sex attracted members (and it's pretty extensive and well documented). I've often said to my students that God is able to change someone's sexual desires and attractions; but to guarantee that God will do that (with enough faith usually is the caveat) is to parrot another form of the prosperity gospel. Johnson showed me that the two movements actually flourished in similar waters and may have some deeper connections than I knew.
I could go on naming things I liked and appreciated, but I do have some concerns. This isn't an insurmountable objection, but I do think it's substantive. Johnson makes a multi-page comparison between the experience of SSA Christians and gluttony (210-211). Elsewhere he makes a similar comparison with heterosexual lust. He writes "I don't tell straight men they're not real Christians for identifying as straight, even though that typically means attractional polygamy" (140). Now the comparison, in places, works, and he states that his goal is not "to elevate homosexuality to say that it’s not that bad. No, I want to bring the rest of you down to the level I inhabit. Because the basement is where Jesus is hanging out" (140). And if that were the only use of this comparison, I'm here for it.
But that's not the whole point, and I think we can do better. First, as a minister in the PCA, I'm sure Johnson would admit that not all sins are equally heinous (John 19:11; WSC 83). Sometimes these comparisons make it seem like he sees all sin as equal (like the popular meme teaches). But beyond this, heterosexual attraction is natural while homosexual attraction is not. That's Paul's word in Romans 1, and Johnson even puts that word in his interlocutors' mouths at points but doesn't really flesh out this category.
An illustration (again coming from a campus minister). Single Christian Joe is a college student and one day realizes he is attracted to Suzy. He considers asking her out. He hasn't sinned, right? Dating is fine, and desire to be married is fine. Therefore heterosexual attraction to someone who you're not currently married to isn't sin necessarily. Suzy rejects him. But next week, he notices Sally. Must he identify as polygamously attracted? I don't think so. I could keep the illustration going to consider the widow or widower who is feeling attraction toward other people now. But this can't be said for same-sex attraction. Now Johnson is right when he says that underneath SSA often are righteous longings for acceptance, community, friendship, and intimacy (137-138). But this isn't the same as being romantically attracted to someone.
To use his other comparison, we are designed for food and to crave food is natural. Gluttony is a perversion of a good natural desire. Heterosexual lust is a perversion of a good natural desire. Homosexual lust is an unnatural desire that is further perverting a good thing. And I don't think acknowledging that takes any of out of the basement where Jesus hangs out.
December 23, 2025
This is a difficult book to review. There was a lot I agreed with but there were also parts of the book that I did not think lined up biblically. Overall, I came away from this book with a lot more sympathy for Greg Johnson. I think he does an excellent job talking about the ex-gay movement, which is something I knew very little about before reading this book, and talking about celibacy. I appreciated that he held to the biblical view of sexuality. The main part where he lost me was when he stated that heterosexuality on this side of the fall is also a fallen orientation. I cannot get behind that biblically and his fleshing out of that statement did not help. There were other things as I went through the book that I disagreed with but that was the biggest. It’s definitely given me a lot to ponder and I processed through it a lot with my husband as I read it, sometimes reading aloud quotes and asking him why he thought of him. It made for some good discussion and definitely will have me diving into the Bible more as I continue to think about this book. And that is what I do very much appreciate about this book; Greg Johnson does an excellent job keeping the focus on God and His word as we also should.
December 31, 2022
This is the best book I’ve read on this topic. Greg does a wonderful job of giving detailed and well researched history of the experience of gay people in the American Evangelical Church. This is a must read for any pastors or church leaders. This is a hopeful book for Gay Christians (although there should be some trigger warnings given very serious heavy topics including suicide, abuse, and violence). And overall, I would recommend this book to anyone and everyone. Best book I’ve read all year.
May 27, 2022
I went into it truly wanting to grow in my love for those who haven’t been loved right. And through it, God showed me He wants the same thing for me. It’s been a blessing and reminder of His goodness. There are parts of this book that made me uncomfortable but in the end it allowed me to truly experience empathy in a new way.
March 22, 2022
An outstanding and unusual book. Johnson’s training in historical theology is evident. But it is rare to find historical theology combined with candid personal testimony, pastoral insight, and laugh out loud one-liners.
February 26, 2022
One of my faults is having too long a “required reading” list concerning faith and sexuality. Nonetheless, this book is required reading.
In Still Time to Care, Greg Johnson takes readers on a journey through the past 50 years. Johnson gives us an expansive view of the time before ex-gay ministries, the failed attempts to cure homosexuality, and the future he longs to see—one marked by care, compassion, faithfulness, and powerful witness. A book for all who wonder how we got here and where we might go, Still Time to Care arms readers with the context to mourn and lament with LGBTQ+ people, all while lifting our eyes to the One who has shown us a better way forward.
In Still Time to Care, Greg Johnson takes readers on a journey through the past 50 years. Johnson gives us an expansive view of the time before ex-gay ministries, the failed attempts to cure homosexuality, and the future he longs to see—one marked by care, compassion, faithfulness, and powerful witness. A book for all who wonder how we got here and where we might go, Still Time to Care arms readers with the context to mourn and lament with LGBTQ+ people, all while lifting our eyes to the One who has shown us a better way forward.
December 11, 2022
I don’t think I can recommend this book highly enough. The paradigm of care vs. cure is tremendously important, not only for gay people in the church but for a host of issues affecting our lives today. (It’s also foundational to Amy Kenney’s book on disability, for example).
I found the examples Johnson pulls from the lives of people like C. S. Lewis and Francis Schaeffer tremendously encouraging. I do think Part 2 of the book on the history of the ex-gay movement got a little bogged down, but it’s really still essential reading for understanding the context where we find ourselves today.
Johnson goes on to respond respectfully and thoroughly to arguments that the Bible does not reject modern, loving, consensual same-sex relationships. He focuses compellingly on the importance of our posture towards God and his word: “If I am going to have any real relationship with God, he has to be able to tell me I’m wrong. That’s the cost of any real love relationship” (177).
The heart of this book and its most important contribution is Johnson’s conviction that Jesus loves gay people and that gay people need Jesus. If our concerns about the language with which people describe themselves or our desire for a particular path of change obscures those truths, we depart from the gospel and do great harm to gay people and to our witness as believers.
“Any attempt to present a biblical view of homosexuality will do harm unless it is couched in a larger discussion about Jesus’ love for gay people as image bearers and as objects of redemption in Christ. Any writing about homosexuality is in essence writing about gay people. And the bare minimum to make such writing nonviolent involves stating very clearly from the outset, ‘We’re so sorry for what you’ve been through. We’re sorry for where we’ve made it even harder. We love you. You have dignity as an image bearer of God. Jesus really loves gay people. Jesus loves you. His gospel is for gay people. His salvation covers all our shame.’” (186)
“No community in the world longs so strongly for what the gospel alone can give. More than anything, my hope in this book is to cast a gospel vision for gay people: not hope in heterosexuality but hope in Jesus.” (xx)
I found the examples Johnson pulls from the lives of people like C. S. Lewis and Francis Schaeffer tremendously encouraging. I do think Part 2 of the book on the history of the ex-gay movement got a little bogged down, but it’s really still essential reading for understanding the context where we find ourselves today.
Johnson goes on to respond respectfully and thoroughly to arguments that the Bible does not reject modern, loving, consensual same-sex relationships. He focuses compellingly on the importance of our posture towards God and his word: “If I am going to have any real relationship with God, he has to be able to tell me I’m wrong. That’s the cost of any real love relationship” (177).
The heart of this book and its most important contribution is Johnson’s conviction that Jesus loves gay people and that gay people need Jesus. If our concerns about the language with which people describe themselves or our desire for a particular path of change obscures those truths, we depart from the gospel and do great harm to gay people and to our witness as believers.
“Any attempt to present a biblical view of homosexuality will do harm unless it is couched in a larger discussion about Jesus’ love for gay people as image bearers and as objects of redemption in Christ. Any writing about homosexuality is in essence writing about gay people. And the bare minimum to make such writing nonviolent involves stating very clearly from the outset, ‘We’re so sorry for what you’ve been through. We’re sorry for where we’ve made it even harder. We love you. You have dignity as an image bearer of God. Jesus really loves gay people. Jesus loves you. His gospel is for gay people. His salvation covers all our shame.’” (186)
“No community in the world longs so strongly for what the gospel alone can give. More than anything, my hope in this book is to cast a gospel vision for gay people: not hope in heterosexuality but hope in Jesus.” (xx)
March 24, 2022
Where was this book my whole entire life? It would have helped me so very much from 15 years old and on. While I was spared the extremes of reparative therapy, the ex-gay movement profoundly influenced me and those who counseled me, often in very detrimental ways. I’m grateful for the helpful counseling I received at times, but much heartache came to me, my family, and even my ex-wife because of the ex-gay movement. I married because I’d been promised if I put off sin and put on righteousness, I can be sexually healed in this life. This error brought shame and guilt to me, and much pain and confusion to my wife, and our marriage did not last long. God is good despite our suffering and I am grateful for this book, even this late. EVERY PASTOR AND EVERY CHRISTIAN WHO WANTS TO HONOR CHRIST OUR SOVEREIGN LORD AND LOVE LGBTQ+ PEOPLE AND SEE THEM FLOURISH IN CHRIST NEEDS THIS BOOK. FULL STOP. Particularly helpful in this book is Dr. Johnson’s exposing of the significant theological errors of the ex-gay movement in regards to sanctification and eschatology and his historical research into the Roman milieu from which the Apostle Paul wrote his epistles.
May 27, 2023
Overall a very helpful book for me in learning about some of the really harmful aspects of conversion therapy and confronting the sadness people have found themselves in. I have some questions about Johnson’s frameworks of how to think about things instead, but I think (and pray!) that on the whole I will be able to love people more as a result of reading this book
June 7, 2022
Excellent. I particularly found the chapters on the ex-gay movement to be eye opening and appreciated getting a better sense of the why behind different terminology. Also, in true Greg Johnson fashion, his writing/teaching was so gospel centered and I was convicted and encouraged throughout including on seemingly unrelated issues like friendship.
October 11, 2021
4.5 stars maybe.
Really helpful book! Definitely advances the conversation forward beyond where it has been advanced. He responds to Brownson's, Karen Keen's and Loader's cases for faithful, mutual, same-sex marriage (who are the ones whose perspectives on Side A have been the most convincing to me). He responds to Side X, including nuanced convos on terminology wars. His survey of the history of the ex-gay movement takes things further than previous works. His chapters on C.S. Lewis, Schaeffer, Stott, and Graham are fascinating.
I am not myself as reformed as Johnson is (really, I don't identify as reformed anymore at all), and sometimes some of those concepts/language leak out - imputation, law/grace, etc. Different theological resources could have been used by a non-reformed author to say similar things.
Nevertheless, an important read in the Side B movement and in the broader LGBTQ Christian conversation!
I will definitely be recommending this book to others, especially Christians coming from Side X or Side Y perspective (and, of course, Side B).
Really helpful book! Definitely advances the conversation forward beyond where it has been advanced. He responds to Brownson's, Karen Keen's and Loader's cases for faithful, mutual, same-sex marriage (who are the ones whose perspectives on Side A have been the most convincing to me). He responds to Side X, including nuanced convos on terminology wars. His survey of the history of the ex-gay movement takes things further than previous works. His chapters on C.S. Lewis, Schaeffer, Stott, and Graham are fascinating.
I am not myself as reformed as Johnson is (really, I don't identify as reformed anymore at all), and sometimes some of those concepts/language leak out - imputation, law/grace, etc. Different theological resources could have been used by a non-reformed author to say similar things.
Nevertheless, an important read in the Side B movement and in the broader LGBTQ Christian conversation!
I will definitely be recommending this book to others, especially Christians coming from Side X or Side Y perspective (and, of course, Side B).
Want to read
April 27, 2022
March 19, 2022
Intelligent. Nuanced. Humble. Gracious.
If you’ve read Jesus and John Wayne, this may be a good companion book. The topic is narrower but it will give a more nuanced and hopeful view, whereas Jesus and John Wayne seemed to be all criticism and disappointment. Greg Johnson doesn’t shy away from taking evangelical Christian culture to task for the wounding of so many gay/same-sex-attracted people, but he tells the story with such a loving heart for Jesus and the Church that his reflection of Christ will draw you closer rather than push you away.
The opening of the book is perfect: a synopsis of the views of CS Lewis, Billy Graham, Francis Schaeffer, and John Stott on homosexuality. These men were at the highest levels of evangelical leadership in their era, and they had a very different way of thinking about gay people than the evangelical church would have for the next forty years. Johnson’s premise is that we need to return to an ethic of care for our gay brothers and sisters rather than trying to cure them into being straight. The gospel calls people to Jesus, not to a heterosexual orientation. (Note for those worried about that last sentence: Johnson is a "Side-B" Christian. He believes in the traditional biblical sexual ethic.)
Johnson then walks the reader through a historical tour of the “ex-gay movement.” What an education I got! Wow. I was familiar with a little bit of the thinking and terminology used but there is so much I was unaware of, so much to be heartbroken over. The massive failed experiment by many well-intentioned Christians to change the orientation of those who were non-straight left a wake of wounded people, some who will forever be bitter against God and the Church as a result.
The book ends with a very helpful (though at times explicit) discussion on sexual ethics and terminology and practical suggestions for how to move forward. If you are a Christian and only want to read one book on the topic of homosexuality, this could be a good candidate. Highly recommended.
______
So many options for quotes, but I'll just choose a couple....
There can be no doubt that [Billy] Graham's moral convictions had not changed since he warned that young woman in 1973 about the dangers of homosexual sin. But Graham remained steadfast in the same gospel posture toward gay people he first showed while interceding for Walter Jenkins back in 1964. Lead with empathy and compassion. Focus on the gospel. Remember your solidarity as a fellow sinner. Appeal for forgiveness. Remember these are people. Tell everyone God loves them. Be a friend to gay people. Stay out of politics. Don't make an issue of sexual orientation. Speak up when people treat homosexual practice like it's worse than their own sins. Be prepared to take flack for showing solidarity. Don't be surprised when God converts gay people and they repent and come to Jesus. Don't be surprised when they end up in ordained ministry. Always trust God with the results, because only He can change the heart. Lay out the welcome of Jesus to sinners whatever their background. This was Billy Graham's posture toward gay people who need Jesus. (19)
What does it look like for the church to function as the chosen family for gay people who follow Jesus? It means making sure people are known. Making sure someone knows when they're out of town. Someone notices when they don't show up. Someone knows when their plane is landing. Someone knows to check in on their pets. It means they have refrigerator rights in someone's home - they don't have to ask permission to open your refrigerator door. (225)
If you’ve read Jesus and John Wayne, this may be a good companion book. The topic is narrower but it will give a more nuanced and hopeful view, whereas Jesus and John Wayne seemed to be all criticism and disappointment. Greg Johnson doesn’t shy away from taking evangelical Christian culture to task for the wounding of so many gay/same-sex-attracted people, but he tells the story with such a loving heart for Jesus and the Church that his reflection of Christ will draw you closer rather than push you away.
The opening of the book is perfect: a synopsis of the views of CS Lewis, Billy Graham, Francis Schaeffer, and John Stott on homosexuality. These men were at the highest levels of evangelical leadership in their era, and they had a very different way of thinking about gay people than the evangelical church would have for the next forty years. Johnson’s premise is that we need to return to an ethic of care for our gay brothers and sisters rather than trying to cure them into being straight. The gospel calls people to Jesus, not to a heterosexual orientation. (Note for those worried about that last sentence: Johnson is a "Side-B" Christian. He believes in the traditional biblical sexual ethic.)
Johnson then walks the reader through a historical tour of the “ex-gay movement.” What an education I got! Wow. I was familiar with a little bit of the thinking and terminology used but there is so much I was unaware of, so much to be heartbroken over. The massive failed experiment by many well-intentioned Christians to change the orientation of those who were non-straight left a wake of wounded people, some who will forever be bitter against God and the Church as a result.
The book ends with a very helpful (though at times explicit) discussion on sexual ethics and terminology and practical suggestions for how to move forward. If you are a Christian and only want to read one book on the topic of homosexuality, this could be a good candidate. Highly recommended.
______
So many options for quotes, but I'll just choose a couple....
There can be no doubt that [Billy] Graham's moral convictions had not changed since he warned that young woman in 1973 about the dangers of homosexual sin. But Graham remained steadfast in the same gospel posture toward gay people he first showed while interceding for Walter Jenkins back in 1964. Lead with empathy and compassion. Focus on the gospel. Remember your solidarity as a fellow sinner. Appeal for forgiveness. Remember these are people. Tell everyone God loves them. Be a friend to gay people. Stay out of politics. Don't make an issue of sexual orientation. Speak up when people treat homosexual practice like it's worse than their own sins. Be prepared to take flack for showing solidarity. Don't be surprised when God converts gay people and they repent and come to Jesus. Don't be surprised when they end up in ordained ministry. Always trust God with the results, because only He can change the heart. Lay out the welcome of Jesus to sinners whatever their background. This was Billy Graham's posture toward gay people who need Jesus. (19)
What does it look like for the church to function as the chosen family for gay people who follow Jesus? It means making sure people are known. Making sure someone knows when they're out of town. Someone notices when they don't show up. Someone knows when their plane is landing. Someone knows to check in on their pets. It means they have refrigerator rights in someone's home - they don't have to ask permission to open your refrigerator door. (225)
December 17, 2021
I was very intrigued to read Greg Johnson’s book on the hotly contested issue of how the church should approach LGBTQ people – even more so thanks to Johnson's personal testimony in that area.
In Still Time to Care, Johnson gives a historical overview of how the evangelical church shifted in its stance towards LGBTQ-people inside and outside the church, as well as makes an appeal for the church to remain faithful to its historical sexual ethic in a way that is also faithful to the call to love all people, including sexual minorities.
It’s essentially a book about two different paradigms or stances evangelical Christians have taken: “care” and “cure”. By “care”, Johnson means a stance which befriends, supports and shows love to people who struggle with same-sex attraction. “Cure”, on the other hand, is a stance built on the false promise of orientation change for anyone who is earnest. Johnson shows how sound theology and the church’s experience strongly favors the paradigm of care.
I found the book very insightful and helpful. Here are four of my biggest takeaways:
1. The chapters that survey how four of the great leaders of the evangelical movement – Francis Schaeffer, John Stott, Billy Graham and C S Lewis (not an evangelical per se, but popular among) are fascinating. Especially because they show that the “care” paradigm is not a response to the secular concerns for gay rights and liberties but actually preceded them. This is huge, since it shows that this stance arose because of – and not in contrast to – a sound theological view of human beings, sin, grace, redemption etc.
2. The careful historical approach to the ex-gay movement was helpful even to someone who has never come into contact with those active in conversion therapy, because it shows how loaded certain terminology and jargon is with assumptions that essentially belong to the “ex-gay script”. He is never rigid about terminology, but shows why one might want to avoid certain words in order to be understood. Knowing the back story of terms, people and movements is really useful in order to not be trapped in the here and now but gain some much-needed critical distance.
3. Johnson is nothing if not gospel-centered, and I love how he comes back to how the gospel addresses all people, regardless of sexual orientation. No human being – except for Jesus – has an unblemished record when it comes to sexual sin, yet Christians often fall into labeling and ranking certain sins as worse or less harmful. I was moved to love Jesus more and to share the gospel more clearly as a result of reading this book.
4. Johnson models how to describe and respond to critics in a charitable way. He fairly represents and honors those whose views he criticizes, in stark contrast to the ways in which he himself has been misrepresented and unfairly criticized. This is a nuanced account of the ex-gay movement that also notes that, while misguided, the movement often was one of the few places same-sex attracted Christians found friendship and support.
I highly recommend the book to:
• everyone who wants to understand the Christian sexual ethic
• all Christians, since we need to do a better job of showing LGBTQ people the welcome of Jesus.
In Still Time to Care, Johnson gives a historical overview of how the evangelical church shifted in its stance towards LGBTQ-people inside and outside the church, as well as makes an appeal for the church to remain faithful to its historical sexual ethic in a way that is also faithful to the call to love all people, including sexual minorities.
It’s essentially a book about two different paradigms or stances evangelical Christians have taken: “care” and “cure”. By “care”, Johnson means a stance which befriends, supports and shows love to people who struggle with same-sex attraction. “Cure”, on the other hand, is a stance built on the false promise of orientation change for anyone who is earnest. Johnson shows how sound theology and the church’s experience strongly favors the paradigm of care.
I found the book very insightful and helpful. Here are four of my biggest takeaways:
1. The chapters that survey how four of the great leaders of the evangelical movement – Francis Schaeffer, John Stott, Billy Graham and C S Lewis (not an evangelical per se, but popular among) are fascinating. Especially because they show that the “care” paradigm is not a response to the secular concerns for gay rights and liberties but actually preceded them. This is huge, since it shows that this stance arose because of – and not in contrast to – a sound theological view of human beings, sin, grace, redemption etc.
2. The careful historical approach to the ex-gay movement was helpful even to someone who has never come into contact with those active in conversion therapy, because it shows how loaded certain terminology and jargon is with assumptions that essentially belong to the “ex-gay script”. He is never rigid about terminology, but shows why one might want to avoid certain words in order to be understood. Knowing the back story of terms, people and movements is really useful in order to not be trapped in the here and now but gain some much-needed critical distance.
3. Johnson is nothing if not gospel-centered, and I love how he comes back to how the gospel addresses all people, regardless of sexual orientation. No human being – except for Jesus – has an unblemished record when it comes to sexual sin, yet Christians often fall into labeling and ranking certain sins as worse or less harmful. I was moved to love Jesus more and to share the gospel more clearly as a result of reading this book.
4. Johnson models how to describe and respond to critics in a charitable way. He fairly represents and honors those whose views he criticizes, in stark contrast to the ways in which he himself has been misrepresented and unfairly criticized. This is a nuanced account of the ex-gay movement that also notes that, while misguided, the movement often was one of the few places same-sex attracted Christians found friendship and support.
I highly recommend the book to:
• everyone who wants to understand the Christian sexual ethic
• all Christians, since we need to do a better job of showing LGBTQ people the welcome of Jesus.
April 8, 2024
This is a brave, clear, and needed book which clings to historical Christian orthodoxy and practice. It claims that the Bible teaches that the only proper sexual action is that between a married couple (manifestly true) and that, complicating matters for everyone, is that there are people in the world with homosexual desires who nevertheless desire to be practicing Christians (also manifestly true). The honest and honorable thing, then, for those who want to be true to the ethic of the Bible, is to counsel these homosexually-inclined Christians toward celibacy, which Paul and Jesus are all about, and support them in their attempts at holiness.
Here's a quote: "What I am asking for is not a change in theology or a change in ethics. To make such changes would be to shipwreck the souls of people who need both truth and love. What I'm asking for is a change in posture."
Seems like a reasonable ask! It may trouble you to learn that the author of this book and his church have left their denomination since the publication of the book because the backlash was so severe.
See here: https://www.semperref.org/articles/a-...
Or, more uncomfortably, here: https://gospelreformation.net/a-needf... -- you might note that this second one kind of smugly puts up barriers at the end assume that if you don't look or act like 'us' there's no room for you.
Not a good look, PCA.
Here's a quote: "What I am asking for is not a change in theology or a change in ethics. To make such changes would be to shipwreck the souls of people who need both truth and love. What I'm asking for is a change in posture."
Seems like a reasonable ask! It may trouble you to learn that the author of this book and his church have left their denomination since the publication of the book because the backlash was so severe.
See here: https://www.semperref.org/articles/a-...
Or, more uncomfortably, here: https://gospelreformation.net/a-needf... -- you might note that this second one kind of smugly puts up barriers at the end assume that if you don't look or act like 'us' there's no room for you.
Not a good look, PCA.
August 12, 2023
I loved this book a lot! It came with a great POV on the history of church and sexuality particularly the ex gay movement. The way it also looks at what was toxic and what was done well with such nuance and grace is super unprecedented when it comes to any book or documentary I’ve read on even topics outside of church and LGBT community. It is so easy to just play to your POV as the ultimate and to make everyone else a villain but Greg really has a heart for people and making arguments using the best case of conflicting perspectives instead of typical straw man fallacies
He also talked about general principles with such wisdom and tenderness that I think anyone who reads this can get a good understanding of what being a gay/SSA (whatever your terminology) Christian looks like from within church and in broader cultural.
Also the man knows a lot of theologians historians psychologists. I had like six worlds colliding in some chapters
He also talked about general principles with such wisdom and tenderness that I think anyone who reads this can get a good understanding of what being a gay/SSA (whatever your terminology) Christian looks like from within church and in broader cultural.
Also the man knows a lot of theologians historians psychologists. I had like six worlds colliding in some chapters
May 27, 2022
I have huge respect for Greg Johnson. He willingly puts himself right in the middle of controversy, pleasing neither extreme, because of his commitment to both biblical fidelity and to honesty and transparency. It is obvious from the history, research, and biblical explanations that he has spent a very long time wrestling through this topic from all angles in order to discern what a Christian response to homosexual desire should be.
Matthew 16:24 tells us that if a person wants to follow Christ, he is to "deny himself." I don't think most of us understand what it's really like to deny ourselves. Those who deny themselves companionship and intimacy because of a spiritual calling are spiritual heroes in my book and could teach the rest of us so much about treasuring our relationship with Christ.
I love the call in this book to compassion and care. This book is a great resource for churches and Christians. Thank you, Greg.
Matthew 16:24 tells us that if a person wants to follow Christ, he is to "deny himself." I don't think most of us understand what it's really like to deny ourselves. Those who deny themselves companionship and intimacy because of a spiritual calling are spiritual heroes in my book and could teach the rest of us so much about treasuring our relationship with Christ.
I love the call in this book to compassion and care. This book is a great resource for churches and Christians. Thank you, Greg.
September 17, 2022
While I agree with Johnson that the church needs to do a better job of caring for those who struggle with the sin of homosexuality, his book ought to be considered as standing outside the Christian tradition regarding the doctrine of sin, sanctification, and the work of the Holy Spirit. True, he does mention Stott, C. S. Lewis, and Schaeffer in support of his view, but this is a case of cherry picking. He fails to mention that the greater part of the Christian tradition including the Confessions do not support his view.
April 23, 2023
Such an important read especially for those in any church community! I cannot recommend this book enough...
A couple take aways for me:
1. Having been in reformed communities my entire life, I was SHOCKED to hear what Francis Schaeffer, John Stott and Billy Graham's stance was on same sex attracted/gay people in the church and in church leadership. The current stance is a far cry from what they advocated. I had no idea.
2. Celibacy is a vital and crucial component in the church that we have completely lost.
A couple take aways for me:
1. Having been in reformed communities my entire life, I was SHOCKED to hear what Francis Schaeffer, John Stott and Billy Graham's stance was on same sex attracted/gay people in the church and in church leadership. The current stance is a far cry from what they advocated. I had no idea.
2. Celibacy is a vital and crucial component in the church that we have completely lost.
March 15, 2022
This book is part history, part personal perspective, and a whole lot of gospel grace. It is a book written to the Church from inside the Church, and I hope it will be read and bring compassion and greater empathy to those inside of it. Dr. Johnson speaks from a position of a loving pastor and his own personal experiences. I appreciate his willingness to be honest while casting a vision of community in the church body. I pray we heed this call of repentance and work towards better.
January 12, 2024
This was a very well-researched, historical, Biblical account of the ways the church has harmed LGBTQ Christians over the past ~50 years, the failure of "reparative therapy", the futility of lengthy debates over terminology, and a whole lot of love and hope in Christ. I expected more personal anecdotes from the author but was surprised by a very objective, thorough historical account of Christian leaders' writing about sexuality and where the church and parachurch ministries have gone wrong.
I would recommend to any Christians (or non-Christians) interested in a historical look at the abuse of LGBTQ people in the church and considering how to better love and care for this population. (However, I would caution that non-Christian gay people may be triggered/ offended/ hurt by this book as it holds to a celibacy-first belief even without the nonsense of conversion therapy)
I would recommend to any Christians (or non-Christians) interested in a historical look at the abuse of LGBTQ people in the church and considering how to better love and care for this population. (However, I would caution that non-Christian gay people may be triggered/ offended/ hurt by this book as it holds to a celibacy-first belief even without the nonsense of conversion therapy)
May 27, 2024
A very good look, from an Orthodox position on biblical sexuality, of the failure of the Evangelical church in the past sixty years to love our SSA brothers and sisters well by focusing only on a cure for disordered desires rather than how to love and include them in Christian community. Greg does a great job of walking the balance between obscuring the failings of the past (and often present) and making sure to focus on a love for the church and a hope for her future.
April 14, 2025
The last 25% of the book brought it from a 3 to a 4 for me!! Most of the book is a history of the harm and pain the church has inflicted (so hard to listen to) and why the church needs to leave behind the “ex-gay” movement (rightfully so). The last 25% felt so encouraging and inspiring though!!!
Not sure who or when I would suggest this book (like what atmosphere/conversations it would aid in) but, I think it’s a very well done historical analysis and was very informative!
Not sure who or when I would suggest this book (like what atmosphere/conversations it would aid in) but, I think it’s a very well done historical analysis and was very informative!
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