Category: Homosexuality

A Christian Voice In A Changing Culture

Suffering for What is Right

In His mercy, Jesus redeems our suffering. Some of the sorrow we submit to Him is not of particularly noble origins—it may be, as we have seen, the bad fruit of our sin, or the normal wounds and losses we sustain this side of Heaven.

He loves us to the extent that He will take every opportunity to invite us to surrender our sins and wounds. He grants us ‘cross-time’: an opportunity to receive and extend mercy. He makes us that much more fruitful in love.

But suffering for what is right: that is the highest form of suffering, and one to which the Christian seeking mature identification with the Crucified must aspire.

Dietrich Bonhoeffer writes: ‘The cross is suffering that comes only from our commitment to Jesus Christ…the cross is not the normal suffering tied to natural existence but the suffering tied to being Christian.’

That is what Jesus referred to in the Sermon on the Mount when He spoke of persecution for the sake of righteousness. (Matt. 5:10)

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Merciful Dad

At the core of my same-sex attraction was the struggle to find a father, and so discover my own masculine power and purpose.

I had a father alright, and a pretty good one: Thomas Augustus Comiskey. But for most of my life I could not apprehend that goodness, much less take it on as my own.

In a language familiar to any desert creature in need of living water, I detached from him early on in my life. My own rebellion, coupled with his relational faults, inspired a wall. Behind that wall, I identified myself as ‘other’ than him. I thought myself to be superior to him.

In truth I became blind to my own weaknesses and the strengths he possessed.

In the last several years of his life, God in His mercy prompted me to press into relationship with him. My father and I forged a bond. Our focused times together inspired a genuine affection and appreciation toward him; my aggravation and petty judgments began to fall away. Like Jericho, the wall crumbled, and I could welcome this man into my life.

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Mercy for the Bride, from the Bride

While en route to a Living Waters Leadership gathering in Europe, I was moved deeply by God’s heart for His European bride. The church there has played such a foundational role in western culture; from her has come our art, our music, our philosophy, and our ethics. In spite of her many faults and divisions, she continues to bear fruit that remains. She is the apple of God’s eye.

I thought of our small band of wounded healers gathered in Holland from all over Europe—faithfully washing the feet of Jesus’ body in our groups. What a privilege to serve those who help prepare the bride for Christ’s return.

Before our gathering, I had a day in Amsterdam. As usual, the city’s native beauty was marred by all manner of false freedoms— legal drugs and prostitution, porn around every corner, gender-bending of every kind. My experience was thus mixed. On the one hand, I marveled at her charm and historic treasures; on the other, I was troubled and vaguely tempted by her idols.

God is faithful to me, an often troubled and tempted expression of His bride. While wandering the State Art Museum, I encountered ‘The Jewish Bride’, Rembrandt’s exquisite rendering of a bridegroom’s love for His bride. Its truth is immediate and profound: he looks on her with ardent respect; she responds with peaceful love to his hand on her heart.

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A Merciful Friend

Digging ditches for God’s mercy to flow into the desert of sexual and relational brokenness—hard work made joyful by amazing workmen.

No-one provoked more joy for Annette and me than partnering in ministry with Jonathan Hunter.

We met Jonathan early on at the Vineyard Westside; he saturated himself with our early expressions of ‘Living Waters.’ As one who came out of homosexuality, Jonathan progressed quickly in holiness.

He then sought to give himself generously to God’s purposes. AIDS became a huge ministry need at Desert Stream. Jonathan said yes to God and to us; he poured himself out to serve those who were at once seeking Jesus in their sexual brokenness, and dying. Jonathan organized teams of volunteers to pray for these ones, to help meet basic life-needs, and to serve the family surrounding them.

Amid it all, Jonathan discovered that years earlier he had been infected by the AIDS virus. The battle for life he was fighting for dozens of men became his own.

I cannot tell you how bravely and honestly faced this challenge. It became one of our most powerful rallying points as a staff—to pray that God in His mercy would sustain Jonathan’s life even as Jono continued to fortify many lives.

Our corporate cry for mercy at Desert Stream began to include those sick in body. We also began to see that sickness and death had a profound emotional component. With Jonathan’s help, we all began to realize that the ‘spirit of death’ sought to lodge itself in all of us through loss and disappointment–the pain and grief we can choose to not feel and express.

God was merciful to us through the gift of Jonathan Hunter.

On a deeply personal note, Jonathan was the first man who came alongside of me in ministry that I trusted completely. That was scary for me. I feared that I might need him too much. I feared that the walls I had maintained to keep me safe from sin and hurt, especially with men, would break. I feared that I would do damage to any man that I loved with my whole broken heart.

I even asked God to call Jonathan to serve elsewhere. God did not answer my prayer. In His mercy, God called me to serve alongside of Jonathan for twenty years. In so doing, I was forced to grow in love with a man—to emerge out of fear and immaturity and into authentic holy brotherhood.

Much has been made of ‘Jonathan and David’ as a model friendship; it has even been perverted by some as a model of biblical homosexuality. (Bleech!) Actually, Jono and I lived out its essence: we persistently strengthened one other to realize God’s best for each of our lives.

Jonathan is still a model of physical health (he will dance on both of our graves, according to Annette), and today pioneers his own ministry for those in any distress who need help ‘embracing life.’ (

God’s mercy is embodied in Jonathan Hunter; bless you, merciful friend.

‘As You have shown us mercy, O God, in the desert places of our lives, would You show mercy to the beleaguered state of marriage in the USA? As the Perry vs. Schw. case wends its way to the National Supreme Court, prepare for Yourself a victory. We shall render to Caesar what is Caesar’s but we shall prayerfully fight for what is Yours, O God. Prepare the hearts of each justice, especially Justice Anthony Kennedy, to uphold marriage according to Your merciful design. Remember mercy, O God.’

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Mercy For All

The first few years of Desert Stream had been defined by same-sex strugglers; that began to change as the word got out that men and women were digging a deep well of mercy in West Hollywood.

Three particular groups of people broadened the scope of our offering. The contribution influenced the formation of the ‘Living Waters’ program.

The first group was sexually addicted men. At that point, no one used such language (the term ‘sexual addiction’ was first coined in 1984). Yet so many men in our fellowship and in the greater Los Angeles area were bound to compulsive sexual sin. They could get off drugs and booze in 12-step programs but failed to find a safe context to work out their sexual problems.

They found a safe place with us. And they made the group a lot healthier for the guys who would readily develop immature bonds with other same-sex strugglers. We welcomed traditional idolaters! Their very presence pulled up the dividing wall that created the false categorization of ‘gay’ and ‘straight’; in truth, we were all bearers of God’s image, seeking to overcome barriers to whole heterosexual relating.

The second group was victims of childhood sexual abuse. Annette led the way here. She had been violently abused as a 4-year-old girl. In the first years of our marriage, she realized that she needed some serious healing for its effects.

Through a good therapist and a small prayer team of friends, including myself, Annette experienced significant healing that opened closed doors in her heart—entries to God and the merciful care of others. The healing process was a crucial, life-changing part of her following Jesus.

Our groups began to include the abused. One woman who for years had been molested by a neighbor sat alongside a man who had abused a girl years before; he admitted his sin but downplayed the impact it had on the kids. (He had already served time in prison).

Fighting tears, she turned to him and simply said that he had no idea of the devastation he had wrought. ‘The girl you abused will bear the mark of your perversion all her days’, she said quietly.

The man broke and both perpetrator and victim wept together. She invited the man into a deeper reckoning with his sin; he asked her forgiveness for his dullness. Through His mercy, Jesus removed another layer of shame and perversion from her. God was pulling up dividing walls.

The third group were family and friends of the sexually broken—those devastated by the sin of others. Annette ran a group for wives of sexually-broken men for the first ten years of Desert Stream. As these women began to get the help they needed, it became clear that they had relational problems too, ones that preceded their husband’s infidelity.

Our early versions of ‘Living Waters’ thus began to include men and women in need of personal healing in order to make good their vows to each other.

God was expanding the boundaries of our groups to include the breadth of His broken ones. He longed to extend mercy to all in need.

Mercy flowed from the cross, and established level ground in which ‘gay and straight’, husband and wife, victim and perpetrator, could find healing. Jesus in truth had become ‘our peace, having destroyed the barrier, the dividing wall of hostility’ that separated us, so that ‘in this one body He might reconcile both parties to the Father through His merciful work on the cross.’ (Eph. 2: 14-16)

‘As You have shown us mercy, O God, in the desert places of our lives, would You show mercy to the beleaguered state of marriage in the USA? As the Perry vs. Schw. case wends its way to the National Supreme Court, prepare for Yourself a victory. We shall render to Caesar what is Caesar’s but we shall prayerfully fight for what is Yours, O God. Prepare the hearts of each justice, especially Justice Anthony Kennedy, to uphold marriage according to Your merciful design. Remember mercy, O God.’

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