There is much we can do to see that believers are grounded in biblical teaching on sex as they face contrary messages and confusion, not just out there “in the world,” but in too many churches and other ostensibly evangelical Christian settings. Overall, our sexual teaching and practice must be embedded within a rich tapestry of sound theology, not treated as a separate area. However, there is a desperate need to equip believers, young and old, with sound, focused biblical teaching on homosexuality, directed at the various lies and justifications that too many are currently assaulting God’s people with.

The last several decades have brought profound shifts in beliefs and practices about sexuality among Evangelical Protestants. These changes are abundantly evident in major national surveys. I have also experienced them on the “front lines” as an evangelical college professor teaching relevant topics in marriage and family classes since about 1987. When I began my academic career, traditional Christian teachings on sexuality were embraced by the majority of my evangelical students even if they often struggled, as I did, to live up to them. That no longer appears to be the case. In fact, these days, defending biblical sexual ethics in my Family class sometimes get me “pinged” as a “bigot” even by avowedly evangelical students.

This is surprising among people supposedly committed to the most conservative forms of Protestantism, who claim to base their doctrines and lifestyles upon the clear teachings of the Bible, and to live under the Lordship of Christ. After all, the simple biblical teaching that all sex outside of marriage between one man and one woman is sinful is hardly secret or subtle. Orthodox Christianity in all major branches has never seriously questioned this. And yet, among younger people especially, it has been quite a few years since biblical beliefs and practices have been the norm among evangelicals.

With regard to beliefs and practices pertaining to heterosexual sexual activity outside of marriage among religious youth, Mark Regnerus’s Forbidden Fruit: Sex & Religion In the Lives of American Teenagers (Oxford: 2007), though a bit dated now, is a fine introduction to this admittedly distressing topic. Within the last few years, I have documented these grim realities among professing evangelicals across a broad range of ages. I have done this in material presented through the Institute for Family Studies (IFS), large portions of my book Christian Marriage: A Comprehensive Introduction (Lexham Press: 2019), research on epidemic levels of cohabitation outside of wedlock among evangelicals published in the April 2021 issue of Christianity Today and in the IFS. And my soon-to-be released After the Revolution: Sex and the Single Evangelical (Lexham Press: 2022), delves into this topic in great detail. In it, I deal with a range of sexual practices and beliefs among evangelicals, comparing them to other religious groups and to those of no religious affiliation, using hard facts, comprehensive explanations, and church-based solutions grounded in Scripture and social science.

However, other than some statistical material in an article mainly focused on Roman Catholics I did for Crisis Magazine in May 2021, I have not tackled the issue of homosexual beliefs and practices among evangelicals in any depth. My reasoning for focusing far more on heterosexual sins among evangelicals is simple: it is a much bigger problem in the church. Moreover, churches, parents and young people that think that heterosexual sex outside of marriage is acceptable, or at least turn a blind eye to it, are not in any position to uphold biblical teachings on homosexuality. To accept the one while rejecting the other is hypocrisy that should and will be tossed back into our faces. When we cave on the one, we quickly retreat from orthodoxy on the other. We must deal with first things first. But now, here, I would like to look at beliefs about same-sex sexual relations, as well as practice and sexual orientation, among professing evangelicals.¹

Here, I have categorized religious groups using a standard approach called RELTRAD. This uses denominational affiliation, separating those in evangelical Protestant denominations from those who are “Mainline” or in historically Black, Protestant churches. No approach is perfect, including RELTRAD. There are certainly unsaved, uncommitted people tied to evangelical denominations, and there are some fine Bible-believing, born-again Christians affiliated with mainline churches. But it is an adequate description for those people being served by evangelical pastors and leaders, magazines, universities, charitable institutions, and so on. ²

My modest goal in this article is to provide an adequate description. An article that details the plethora of causal forces, explores the thinking of those who claim to be both faithful followers of Christ and morally accepting of homosexuality, and sets forth some possible solutions, is beyond what I can do here. However, let me note that I do tackle those issues in After the Revolution: Sex and the Single Evangelical, and in the main, most of the forces, thought patterns, and solutions I address there seem to hold in confronting error in belief, confusion, and sinful practices in the area of homosexuality as well.

Let’s see what we can learn from these highly respected national surveys.

Beliefs About Same-Sex Sexual Relationships

That homosexual sexual activity could be viewed as morally acceptable by a significant portion of evangelicals, much less an emerging majority of them, is nothing short of astounding. Personal justifications for this position are thin if not ludicrous, but I do not have space to address them here.³ Suffice it to say that I am not surprised to find people in denominations that have long ago jettisoned a high view of Scripture finding ways to approve of homosexual practice. However, part of the very definition of “Evangelical Protestant” is the belief in the Bible’s ultimate authority in matters of doctrine and action—Sola Scriptura.

Nevertheless, the GSS documents a startling movement towards increasing moral acceptance of homosexual sex among evangelicals. Figures 1a and 1b below show the percentages agreeing that “sexual relations between two adults of the same sex” are “always wrong,” versus “not wrong at all,” among respondents from different religious groups.⁴

Although evangelicals are generally less accepting of homosexuality than other groups (with the exception of Black Protestants), the percentages affirming that homosexuality is “always wrong” have clearly declined, while those saying it is “not wrong at all” have increased dramatically. Moreover, this includes all ages from 18 through the very old. The picture changes a lot when we compare age groups. As Figure 2 shows, younger evangelicals are much more liberal. In fact, recently most of those 18 to 29 did not think homosexual relations were “always wrong,” and 4 in 10 said they were “not wrong at all.”

On the other hand, we must consider degrees of religious commitment. One major element of this is attendance at weekly worship. As Figure 3 shows, in the GSS, differences in moral beliefs about homosexual activity among evangelicals differs dramatically by church attendance. Even so, among those who attend weekly or more, over 10 percent said this activity was “not wrong at all.” Among even those who do so one to three times per month, only about half said it was “always wrong.” It is distressing how bad things are even among those who are pretty regular in their attendance habits.

The NSFG enables us to focus on younger evangelicals in more detail. It also lets us explore not only the role of church attendance, but another key measure of religious commitment—how important religion is in their daily lives.

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