One of the sharpest theological debates involving Sam Allberry concerned the doctrine of ‘concupiscence’ — a theological term for the inward pull or inclination toward sinful desires that remains in fallen human nature. In simple terms, it asks whether disordered desires are themselves sinful, even if they are not acted upon outwardly. Allberry generally spoke of same-sex attraction as a form of ‘temptation’ and ‘brokenness’ to be resisted, while still distinguishing the experience of attraction from wilful sin in every instance…Rosaria Butterfield critiqued that view. She argued more strongly that same-sex desire itself should not be treated as a morally neutral ‘orientation’ but as a sinful desire that must be named plainly as sin to be mortified.

Another grievous chapter has been added to the recent story of evangelical scandal. It has been disclosed that Sam Allberry had ‘an inappropriate relationship with another man a few years ago.’ Where does this leave the debates about same-sex attraction within evangelicalism?

Following the disclosure, Allberry has been removed from ministry roles at Immanuel Church, in Nashville, Tennessee, and as a fellow of The Gospel Coalition’s Keller Center for Cultural Apologetics. We can credit his church and TGC for not sweeping this news under the carpet.

The Gospel Coalition said it was ‘heartbroken’ and that it was removing his content from all its platforms. Allberry’s content has also been deleted from the Desiring God website. He was due to speak at the Keswick Convention later this year, and I presume he will no longer do so.

The sad news of his fall only came to light in the last 24 hours, and more details may yet emerge. But there are some things we can already say. We can say we are grieved to hear such news. Scripture warns that those who think they stand must take heed lest they fall.

When a public minister stumbles, the pain spreads far beyond one individual. Friends are wounded, congregations shaken, relationships strained, and the watching world given fresh cause to mock the name of Christ. We grieve first for all directly affected, and we pray for repentance, truthfulness, healing, and restoration where possible.

Sam Allberry was not an obscure figure. For many years he was one of the best-known evangelical voices addressing the difficult issues of sexuality, singleness, and Christian discipleship – because he himself was same-sex attracted. He served first as an Anglican, and then later in wider evangelical settings. He spoke frequently at conferences, and became internationally recognised as a man who openly described himself as experiencing same-sex attraction. That testimony gave him a significant platform.

He was also a prolific author. Among his better-known books were Is God Anti-Gay?, 7 Myths About Singleness, Why Does God Care Who I Sleep With?, What God Has to Say About Our Bodies, and You’re Not Crazy (co-authored with Ray Ortlund). These works were read widely across evangelical churches, colleges, and ministries.

Yet Allberry’s prominence also brought controversy. Within classical conservative reformed and Calvinistic circles, some appreciated his defence of biblical sexual ethics in a hostile age. But others were uneasy with aspects of the language and categories used in recent debates

One of the sharpest theological debates involving Sam Allberry concerned the doctrine of ‘concupiscence’ — a theological term for the inward pull or inclination toward sinful desires that remains in fallen human nature. In simple terms, it asks whether disordered desires are themselves sinful, even if they are not acted upon outwardly. Allberry generally spoke of same-sex attraction as a form of ‘temptation’ and ‘brokenness’ to be resisted, while still distinguishing the experience of attraction from wilful sin in every instance.

However, Rosaria Butterfield – the former atheist and lesbian activist who converted to Christianity in 1999 – critiqued that view. She argued more strongly that same-sex desire itself should not be treated as a morally neutral ‘orientation’ but as a sinful desire that must be named plainly as sin to be mortified.

The divide was therefore not over whether homosexual practice is sinful — both sides affirmed historic Christian teaching on that point — but over how to describe the inward desire itself, how desire relates to indwelling sin, and what language best serves repentance, holiness, and pastoral care. These debates are real, and often sharp, and they are still ongoing within broader evangelicalism.

Whenever someone – like Sam Allberry – falls into sin after having had a prominent role in these types of debates, it is common for critics to say they always knew there were dangers. And it is likewise common for admirers to minimise what has happened. Neither response, the ‘told-you-so’ or the ‘nothing-to-see-here’ response, is worthy of Christ.

Sin is deceitful, and it can hide beneath giftedness, productivity, doctrinal clarity, public usefulness, and years of apparent faithfulness. The church must learn again that eloquence is not the same thing as holiness, and widespread influence is not the same as private godliness, and prominence on a platform offers nobody any protection from indwelling sin.

This sad episode should also remind churches that no minister is above careful accountability. The modern evangelical ecosystem can elevate personalities far too quickly and trust them far too much. Platforms often expand faster than character can be tested. Institutions often discover too late that gifted communicators are still ordinary sinners in need of vigilance, shepherding, and discipline.

At the same time, ordinary Christians battling temptation of every kind should not conclude that failure is inevitable. The gospel does not teach despair. It teaches watchfulness, repentance, the means of grace, the necessity of fellowship, and the preserving mercy of God. Falls such as this are warnings, but they are also calls to renewed seriousness about holiness.

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