Monthly Archives: July 2019


By Thomas Littleton                                                                                         7/10/2019



Learn to pronounce
deliberately created rather than arising naturally or spontaneously.
created or arranged in a way that seems artificial and unrealistic

Synonyms- assumed , bogus , factitious ,fake, false, feigned ,forced,mechanical .mock ,phony,plastic ,pretended ,pseudo ,put on ,sham,simulated,spurious, strained ,unnatural .

Many of today’s evangelical “conversations ” on cultural engagement, politics, race, women in ministry, LGBTQ+, immigration reform, President Donald J. Trump and how  the conservative evangelical church should approach the Gospel and the Great Commission- fit neatly and sadly into the category of contrived talking points.

The circles which put forth, polish and maintain these talking points is very small,have very close kinship and originate in the same institutions . They are repeated, backup and enhanced by Christian media outlets and at endless conferences ,by publishers, podcast, and youtube videos. Those who live and thrive in the echo chamber of modern evangelicalism are allowed little access to voices outside these carefully crafted and controlled and contrived “conversations. No issue has exposed the existence of this controlled opposition and feigned conversation more than the LGBTQ+ topic and the church and among the conservative denominations no event has received more attention and effort to moderate and keep alive than the Revoice LGBTQ+ thriving events of the last two years. No player in this dance is more key to its choreographed efforts than The Gospel Coalition. This is the 3rd of 5 articles showing the depths of collusion and the evangelical deep state style influences keeping the LGBTQ+ conversation ( a conversation that never needed to happen in the first place) going in conservative Christian circles.


“A Time To Stand ” is a prime example of one movements efforts to address Revoice within the Presbyterian Church in America . The event was sponsored by the Gospel Reformation Network. The mistake was to invite two key members of The Gospel Coalition to speak. Albert Mohler who is head of SBTS where Revoice founder was educated for almost 15 years and was teaching New Testament at the time Revoice was planned and organized was a keynote .

Mohler’s people also control the Council for Biblical Manhood & Womanhood . Guys like Denny Burk CBM&W leader and a TGC writer helped develop and promote the Nashville Statement . Revoice was said to be a response to and expression of disagreement with the Nashville Statement . Mohler nor Burk never mentions that Revoice originated at SBTS with one of Burks own classmates Nate Collins. Collins along with his father, worked on Faculty at SBTS and Boyce College which Denny Burk heads for Mohler as an undergraduate feeder for SBTS.

In the GRN meetings Mohler makes much about language “He began by proving the backdrop of the current cultural understandingand vocabulary of sexuality, identity, and autonomy, and how this relates to our theology. “The vocabulary we adopt becomes determinative of what will follow theologically.” Yet he never reveals his institutions role in both sides of the Revoice conversation.

A Time to Stand – Conference Recap

TGC leader and Reformed Theological Seminary head Ligon Duncan also spoke at “A Time To Stand ” event for GRN. His 7 point speech denies over and over any official PCA involvement in Revoice while ignoring or hiding the facts related to Covenant Theological Seminaries DEEP ties to Revoice of that a PCA church hosted the 2018 event . Duncan never reveals that the leader of the team to carry out  the investigation  which The Missouri Presbytery appointed is a former CTS leader and founder the organization which incubated Revoice , employs several of Revoice leaders and that same organizations offices are  housed in the PCA church which hosted the event . This is how contrived conversations and controlled oppositions work and how people like Ligon Duncan and Albert Mohler -either willingly or through extreme ignorance ( allowing for some benefit of doubt ) give cover to the charade .



Learn to pronounce
  1. an absurd pretense intended to create a pleasant or respectable appearance.
    “talk of unity was nothing more than a charade”

Ligon Duncan of RTS also does not speak of the fact that his RTS institution provided the research and development of the “Seeking The Welfare of The City ” (STWTC) program for “Community Development ” as a ministry template  now being used throughout the PCA and other TGC affiliated churches, church planting strategies and missions organizations. STWTC program is a toxic stew of faith based partnerships, big tent inclusion, collaborating with civic and municipal organizations focused on issues from urban redevelopment to economic justice .

The Orlando campus of RTS built the platform for STWTC which is the basis of Tim Keller’s global City to City program . Keller played a key role in the Orlando project with RTS and CRU. (Both Keller and CRU have shown growing LGBTQ+ compromise and CRU leadership are involved in the Revoice movement ) A major piece of the development ideology was the work of pro LGBTQ+ “Urbanologist” Richard Florida whose “Gay Index ” and “Diversity and Bohemian  Index” are used to measure and determine if  such projects are LGBTQ+ inclusive enough. Richard Florida is a major player in the work of the Human Rights Campaign push to apply such inclusion “standards ” to cities and counties around the globe with its Municipal Equality Index . To oversee this ongoing project and secure Ligon Duncan RTS leadership role in it- RTS created the POLIS Institute headed by RTS Phil Hissom to oversee STWTC.  Ligon Duncan fails to mention this or his Seminaries role in it.


What Mohler and Duncan and their underlings don’t say , as we shall see n far more detail, says more than their public statements, articles and in speeches at events like “A Time to Stand” for GRN.



Image result for denny burk, albert mohler


These are fair questions to ask after the last 18 months of insanity in conservative Christian circles .The Democratic party members are as good an example as is needed to watch how each member of the leadership acts- holding days of press conferences separately but all using the same presumed to be clever and hard hitting talking points. These ensure continuity of message but also confirm the existence of a memo somewhere in everyone’s inbox. So too the evangelical inner circles of TGC/ ERLC/ ACTS29/ 9MARKS and even denominational entities of the SBC and PCA  Rely upon someone up the food chain to develop the memo and ensure all spokesmen obtain a copy. Evangelical organizations like missions departments , universities and seminaries clearly operate on these same contrived -top down words and phrases and list of speakers and book promotions which are pre approved and vetted to contain the proper message . The methodology and end goals are promoting social change in the church .

Russell Moore , the  TGC affiliated SBTS educator ,leader of the ERLC declared an end to the “Culture Wars” in 2013 . He also pronounced the war lost and “Christians should just love our gay and lesbian neighbors . His SBTS educated ERLC hire from the Heritage Foundation ,Andrew Walker continues this assertion with Revoice leader/ close friend Matthew Lee Anderson. ( more on that later )

No issue has shown the depth of and willingness to compromise and force change in the church more than the LGBTQ+ topic and no one moment has so rocked the boat of the evangelical world to date as the revelations of TGC/ERLC and two major seminaries ties to the Revoice “LGBT+ Thriving in historic Christianity” conference. This 3rd part of a series on TGC and affiliates  involvement with Revoice will pull back the curtain and see the little men animating conversation.

Just  one layer in we can see the hand that is rocking the cradle of evangelical change .


For those who looked honestly and beyond the organized response to the Revoice controversy – the main concern that lingered was the hard reality of it’s founders long history at Albert Mohler’s  conservative SBTS seminary . But Revoice Collins is far from the only one in the “Conversation” from the Mohler breeding grounds aka puppy mill.

Denny Burk of SBTS undergraduate school Boyce College ,also heads the Council for Biblical Manhood and Womanhood and is spokesperson for the Nashville Statement (NS) The N.S. document is put forth  and claimed to represent a compassionate and pastoral but biblical and historic view of and approach to homosexuality and the cultural shifts concerning it.

Disapproval  of the Statement and criticism of its shortcomings  is claimed to be the inspiration of Revoice . In fact it is likely neither is true . The Nashville Statement does not condemn “gay or homosexual Christianity ” ,supports the “homosexual orientation “/SSA narrative  most common in the TGC talking points and makes no clear case that people can escape homosexual desire. It does not stand with ministries that proclaim such a  message of true Gospel effected change. Nashville Statement is in the mushy middle -left of center but asserted to represent the historic conservative stance.This is true of TGC /ERLC favorite Sam Allberrys SSA /Celibate  still gay narrative as well. If the new “historic view is left of center – then the conversation is never allowed to go back across that line to the true historic / biblical  context or standard. Very subtle and very effective .


Denny was the first in the TGC loop to respond to the growing controversy over Revoice in May 2018. However his response was measured and called for the church to “wait and see since the conference had not happened yet.”

What about the Revoice conference?

Burk was a bit more critical after it was clear in the aftermath of the conference that the idea of LGBTQ+ Christian/ Queer Christian / sexual minority Christian was “not ready for prime time ” in the evangelical sea change once it had  launched. Then again recall where it was launched from- Burks own circles at Southern Baptist Theological Seminary .

Revoice is over. Now what?

(Note in points 4 and 5 Burk talks about Nate Collins and critiques his talking points but does not place a hyperlink in his name as he does Wesley Hill and others . Burk also makes no mention of Collins SBTS almost 15 history -two degrees -and teaching NT at SBTS when forming the Revoice movement . Nor does  Burk mention work off campus he and Collins have done – (Mohler also mentions Collins in his Revoice after math article the day prior to Burk’s article. Like Burk Mohler also works carefully not connect Collins to SBTS even though me names him 9 times)


Lets look at what Burk says and inadvertently admits in his original Revoice piece on May 30th 2018

” I make a similar case in an article I wrote for The Journal of the Evangelical Theological Society titled “Is Homosexual Orientation Sinful ?”  More recently, I wrote a review of Gregory Coles book that takes a critical look at his version of celibate gay identity.”

Denny has just told us he presented a paper for the Evangelical Theological Society . This also means he was present at and presented that paper at the annual meetings of ETS.

The members of Revoice also have spent years presenting their papers at ETS along side and often in panels WITH Burk and others from TGC / denominational circles . This has been going on for YEARS. Revoice was sprung on the evangelical  public seemingly from out of nowhere . Burk nor Mohler nor SBTS/ TGC leaders have been in these behind the scenes conversations for years- at ETS and other organizations meetings AND on their own campuses .


Both Albert Mohler and Denny Burk skirt the real history on Revoice origins

*They do not mention his decade and a half at SBTS nor that he and his father taught at SBTS/ Boyce.

*The do not mention that THESE VERY same messages developing the Revoice ideology were studied and presented at SBTS and in SBTS chosen representatives to ETS- The evangelical Theological Society since at least 2013

*They do not mention Collins and his Fathers work with Exodus International as it collapsed in 2013

*They do not mention Collins work with and leadership role on the board of LOVEboldy  as “side A (fully LGBTQ+ affirming ) and side B  (SSA/ Gay Christian but celibate )and everything in between  between ” ministry with primary focus on taking a beyond Revoice message to youth and youth leaders in our churches .

*They do not mention the Revoice founders book was written while Collins was teaching NT at SBTS and was presented among his academic papers.

Collins book :

“All But Invisible: Exploring Identity Questions at the Intersection of Faith, Gender, and Sexuality ” Nate Collins

*They do not mention that Revoice was developed and it’s founder traveled to St Louis MO  to organize its launch conference with Tim Keller Protege’ and TGC leader Scott Sauls

*They do not mention that Collins close work with Mark Yarhouse is rooted in TGC and SBTS adoption of Yarhouse interfaith/ APA based ideology .

*They do not mention that SBTS /SEBTS CTS and other institutions affiliated with TGC for years have hosted  Revoice leader, speaker and brain trust member Mark Yarhouse speaking on campus and in Chapel services .

*They do not mention that the entire conversation from SSA to LGBTQ+ Christianity is all firmly rooted in the APA /  Yarhouse argument on “Homosexual Orientation” which it is asserted that the Gospel does not change. Nor do they mention their own collaboration with the same ideology and public embrace in 2014 of the mythical orientation argument which is admitted to have removed the entire issue and conversations outside the realm of biblical context or authority.

The TGC related evangelical institutions are totally compliant with the liberal /pro-LGBTQ+  American Psychological Association. TGC/ Mohler/ SBTS and other organizations,  individuals and institutions have played a pivotal role in this compliance and transition . These ongoing -contrived “conversations” sealed the deal with bringing about enough social change in the evangelical  community to prevent serious /organized opposition to the broader LGBTQ+  agenda .



Gregg R. Allison



“Allison came to Southern in 2003 from Western Seminary in Portland, Oregon, where he taught theology and church history for nine years. He has 18 years of ministry experience as a staff member of Campus Crusade (Cru), where he worked in campus ministry, as well as serving as a missionary in Italy and Switzerland. He also co-pastored a church in Lugano, Switzerland.”

“He is the secretary of the Evangelical Theological Society and current serves as the book review editor for theological, historical, and philosophical studies, Journal of the Evangelical Theological Society.”

Revoice and these “articles in response to it ” are NOT “in the moment responses” at all . These very same men and women – many with ties to SBTS like Burk and Collins – have been having these VERY conversations for years – in private and in the hallowed halls of evangelical academia . The “Responses to Revoice ” are measured because they are addressing their FRIENDS  movement and because they know these talking points having made them and collaborated with them for over half a decade with these very same classmates of SBTS and other institutions like RTS and CTS and a host of TGC and related conferences  .


A key leader in the LGBTQ+ Christian movement including Revoice is Preston Sprinkle. He has spoken at the 2018 event and is on the Revoice leadership Council

Who is Sprinkle ?According to his facebook bio information:

Master’s College and  Seminary are John MacArthur’s institutions in California . John MacArthur is himself a TGC Council member and would not break company of “Fight with (his) friends ” after a panel discussion at Shepherds Conference erupted over the Social Justice false gospel . Leading up to and after the Dallas Statement was put forth condemning the Social Justice leaven in evangelicalism MANY looked to MacArthur to provide leadership against such manifestations of the  “justice gospel” as Revoice -yet he has said nothing about one of his more celebrated graduates, Sprinkle involved in Revoice leadership and another famed Master’s Graduate , Francis Chan, promoting Sprinkles Faith and Sexuality organization and employing Sprinkle at his Eternity Bible College .

Sprinkle heads “The Center for Faith Sexaulity and Gender”and his podcast is “Theology in the Raw”. He isa  Revoice leader and long time advocate for  LGBTQ+ Christian .

Here is an example of his writings

His centers mission is to-

The Center equips leaders with theologically sound and accessible resources, and helps leaders shape the people entrusted to them. To do this, The Center provides resources in the form of adult and student small-group learning experiences, leaders forums, pastoral and academic papers, private theological and pastoral consultation, and other avenues such as blogs, videos, podcasts, speaking, and webinars.”

There are at least 8 Revoice leaders on Sprinkles board including REvoice founder Collins and LGBTQ+ Christianity  “thought leader” Mark Yarhouse .


See what Sprinkle has to say about his work at ETS and with others like Denny Burk.

“A couple weeks ago I gave a paper at the Evangelical Theological Society’s Annual meeting. The paper was part of a seminar on sexual orientation and the topic was: “Is Same-Sex Attraction Sinful?” Two other participants also gave papers: Denny Burk and Wesley Hill. Denny concluded that same-sex attraction (not just behavior) is sinful, while Wes Hill argued that it is not.”

According to SBTS archives this panel discussion was in 2014 almost 5 years ahead of Revoice . Nate Collins of SBTS was also presenting at ETS meetings. Did Burk not notice?

Burk: Experience of same-sex attraction ‘occasion for repentance’

Burk and Sprinkle also collaborated on a book about Hell of which Sprinkle served as General editor and Burk as a contributor .

Today, Zondervan releases a new “Four Views on Hell” book, of which I served as the general editor. The four contributors are Denny Burk, John Stackhouse, Robin Parry, and Jerry Walls. All of the authors believe in hell; they are all committed Christians who cherish the authority of Scripture. And yet they disagree on the nature (not the existence) of hell. As the editor, I wrote the introduction and conclusion to the book. Here’s the first part of the introduction:”

“The doctrine of hell has always been part of Christian theology. Unfortunately, hell has had a bit of a checkered past. From the Apocalypse of Peter’s gruesome depictions of women hanging over boiling mire, to skin curling images of hell in Dante’s Inferno, to Jonathan Edwards’s blistering sermon Sinners in the Hands of an Angry God, to twentieth-century Bible-belt preachers barking with anger about the wrath to come, hell has been used—and some would say abused—to scare people into obedience or increase their tithe.”

Sprinkle talks about ETS meetings with Denny Burk and REvoice leader Wesley Hill

Sprinkle -“I just arrived in San Diego for the Evangelical Theological Society’s annual meeting. I’ll be presenting a paper this afternoon on sexual orientation along with Denny Burk and Wesley Hill, and I’m participating on a panel discussion on Paul and the Law on Friday afternoon. I’m mostly excited about connecting with old friends and making some new ones. The last time the ETS meeting was in California, it was in San Francisco. That was probably my most memorable conference, though it had little to do with the actual conference.”


Burks talking points are varied from those of Sprinkle and Revoice leaders but they fully affirm SSA language and orientation which is what leads the church to the tipping point birthing a Revoice style movement .

“Christians experiencing same-sex attraction should repent of those desires, but God can transform a person’s sexual identity, said panelists at the Evangelical Theological Society annual meeting, Nov. 19 2014 .”

“Burk presented a paper titled “Is Same-Sex Orientation Sinful?” and participated in a panel discussion on the issue with fellow lecturers Preston M. Sprinkle, vice president of Boise extension at Eternity Bible College, and Wesley Hill, assistant professor of New Testament at Trinity School for Ministry and self-described celibate gay Christian”

So THESE very conversations leading up to and incubating – distilling the talking points for Revoice and the “response ” to it have been going on for at least 5 years prior to the launch of the “LGBT+ Thriving”  in our churches movement . Burk and others wish to appear to be “stepping up ” and answering the issues and concerns of conservative Christians while having known well in advance what was coming and that much of it was emerging from our own institutions for who both sides of the issue are working .


Why Homosexuality Is not just an Issue


“Since this book is the fruit of communal discussion, I have many people to thank. Several people read through all, or portions of, this book: Joey Dodson, Roy Ciampa, Sam Roberto, Mark Yarhouse, Jeff Cook, and I am especially thankful for the many gay and lesbian readers who have offered incisive feedback, especially on my language, tone, and ignorant assumptions: Matt Jones, Nathan Collins, Julie Rodgers, Bill Henson, Brian Gee, Wesley Hill, Bill Henson, and Nick Roen. Several others, who didn’t read the manuscript but whose stories had a significant impact on my thinking, include Lesli Hudson-Reynolds, Justin Lee, Eve Tushnet, and many others whose testimonies have forever shaped my life.”

” Thanks are also due to Denny Burk, Wesley Hill (again), and Owen Strachan for your stimulating interaction in our seminar on sexual orientation at the Evangelical Theological Society’s Annual Meeting in San Diego (November 2014).”



Single, Gay, Christian: A Personal Journey of Faith and Sexual Identity 

“To say this book is important is a painful understatement. It is the candid, moving, intensely personal story of a gay young man who wants to live his life under the authority of King Jesus and who refuses to accept the comforting answers proffered by different parts of the culture. Superbly written, this book stands athwart the shibboleths of our day and reminds us what submission to King Jesus looks like, what it feels like. This book needs to be thoughtfully read by straight people and by gay people, by unbelievers and by Christians. It is not to be read with a condescending smirk, but with humility.” (D. A. Carson, president, The Gospel Coalition, research professor of New Testament, Trinity Evangelical Divinity School)”

Of course TGC writer and Sam Allberry /Living Out associate Ed Shaw endored Coles book as well

“”Greg has written a book that is a delight to read both because of the beauty of his writing and his main message: that our good God made no mistakes in either making him the way that he is or asking him to live life the way that he is.” (Ed Shaw, author of Same-Sex Attraction and the Church)”




Burk also lauded his endorsements of Allberry as counter to Revoice message yet Sam Allberry- a TGC editor ENDORSED Revoice “for our US audience” in early May 2018 as his Living Out ministry in the UK hosted Tim Keller – co-founder of TGC -at Living Outs London conference .

“The point of view I’ve argued for is the one you’ll find in The Nashville Statement  and in the work of Sam Allberry , Rosaria Butterfield , and Kevin DeYoung among other


TGC writers Ed Shaw and Revoice Speaker Rachel Gilson reviewed Nate Collins book All But Invisible and conclude it may not be a good starting point for some .

Figuring Out Faithfulness with Same-Sex Attraction

“But both avalanches have left us with a new landscape where some differences of opinion have emerged among those who espouse a traditional view on same-sex attraction. There has been friendly fire on issues like:

  • Origins: What causes same-sex attraction—is it nature or nurture?
  • Identity: What contemporary labels can—or should—a Christian use or avoid?
  • Orientation: Is it just sexual acts and fantasy that are sinful, or is it every aspect of someone’s same-sex attraction?
  • Change: What expectation of change is possible or necessary for the same-sex-attracted Christian?

“These complex and subtle differences require deep thought, and Collins’s book is an important entry in this category. He provides new vistas in this conversation which deserve our attention. Though he lands in some different places than we do (for instance, in how we choose to label our sexual orientation), we both benefited from reading his book”

Shaw and Gilson /TGC On Collins and Burk

“Notably, Collins acknowledges that one of [his] main arguments in this book is that being gay (understood as an aesthetic orientation) is not sinful in itself” (303). This is also why he engages extensively with Denny Burk and Heath Lambert’s counterclaims in their recent volume Transforming Homosexuality. Pastors, theologians, and strugglers throughout the church are making good-faith efforts to parse this question.”

But these TGC reviewers warn:

“Though the structure of the book is clear, and Collins constantly references where he’s going, he often muddies the waters through digression and wordiness. A longer conclusion that drew together the different strands the book explored would’ve been much appreciated and would’ve help alleviate confusion. Because of these deficiencies, this work wouldn’t be our first recommendation for someone just beginning to explore these issues—they should start with Allberry ,Butterfield or Hill”

Yet is was Nate Collins in 2014 while working at SBTS and TGC and presenting at ETS with Burk and SBTS/ other future REvoice leaders who reviewed Allberrys new book for TGC

Is God Anti-Gay?

Is God Anti-Gay?

So in the TGC article review of Collins book by Allberry associate Ed Shaw and Revoice leader Gilson – Collins book is said to be perhaps not a good starting point in these “explorations ” and conversations and recommends starting with Allberry….(think about it )  whose book Nate Collins reviewed for TGC in 2014 , and Butterfield (whose academic speciality is Gender and Queer Theory like that of Nate Collins and Gregory Coles whose book Shaw and TGC co-founder D A Carson endorse ). They also recommend Revoice leader Wesley Hill as a starting point .

Confused? Don’t be- It is simply the TGC LGBTQ+  vortex

In other words- “Start with our second and third base hitters and don’t try to make it to home base with Collins and Revoice if your not ready for it “.


If these “conversations ” and tail chasing LITTERMATES  have made you dizzy – you are not the only one suffering from LGBTQ+ vertigo

Consider SBTS/ TGC/ CBM&W leader  Denny Burk is also close associates with Revoice Leader and TGC writer Matthew Lee Anderson

Just prior to Revoice 2018 Anderson speaks to the “controversy ” and some of the background with Burk and others in the SBTS/ CBM&W /TGC loop

Sex, Temptation, and the Gay Christian: What Chastity Demands

Remember that Anderson is a TGC writer as well with very long time professional ties to TGC  senior editor Joe Carter and good friends with TGC/ERLC leader Andrew Walker

See Part 1 of this report of Revoice TGC ties and background

Part 2


In 2012 – Burk wrote “Matt Anderson has some good thoughts on the dust-up between Rachel Held Evans  and the Wilsons. He argues that the larger point Jared Wilson was making about 50 Shades of Grey has been lost in arguments about authorial intent and trigger words.”

Matthew Lee Anderson on the Dust-Up

More ETS background of these long time “conversations”

November 23 2015

Burk -“Last week the Evangelical Theological Society (ETS) met in Atlanta, Georgia for its 67th annual meeting. It is the first meeting of the ETS since the Supreme Court declared gay marriage to be a Constitutional right in its landmark decision Obergefell v. Hodges. How does ETS look now that we are inhabiting a post-Obergefell culture? Here are three snapshots that I observed and now pass on to you:”

The Evangelical Theological Society after Obergefell

“(Incidentally, Matthew Lee Anderson presented a paper arguing against my writings on same-sex attraction. Somehow I overlooked his paper in the program, so I missed his session. I greatly regret that. I hope to get a copy of his paper.)”


Also In 2016 Burk and Anderson were presented in an RNS article as “Never Trumpers” evangelicals

14 conservative Christians who are not supporting Trump


TGC  Burk Matthew Lee Anderson


In case you missed it in part 2 of this series – at min 50 is Revoice leader Matthew Lee Anderson- also part of the backroom conversations with Burk and others in TGC related to the Revoice approach as Anderson “pinch hits” for TGC/ ERLC leader Andrew Walker – also an SBTS graduate and Teacher – in a Mormon Interfaith conference on “loving God and our LGBTQ+ neighbor .



Council held in Jerusalem recorded in ACTS 15 discuss influence legalist and those pushing mandatory circumcision for gentile believers . Would the first century church elders have ever called together a council to discuss homosexuality and cultural shifts  toward it? Would the Jerusalem Council ever need to incorporate the latest findings of the great thinkers of Rome and its sleazy sexualized culture into the churches approach or consider its standing with the perverted Nero administration as SBC and PCA leaders did with the Obama administration’s pro LGBTQ+ policies? Would first century leaders consider giving homosexuality some special nuanced status among other sexual sins ? Would they have employed critical theory /gender/ feminine and queer theory to effect social change in the churches attitudes toward homosexuality and its varient manifestations  in public or in private ?

Not for a moment .


1 contemptibly low, mean, or disreputable:sleazy politics.
2 squalid; sordid; filthy; dilapidated:sleazy hotel.
3 thin or poor in texture, as a fabric; cheap; flimsy:sleazy dress; a sleazy excuse.

Acts 15  (NKJV)

Conflict over Circumcision

15 And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.

So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren. And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them. But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

The Jerusalem Council

Now the apostles and elders came together to consider this matter. And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So God, who knows the heart, [a]acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith. 10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus [b]Christ we shall be saved in the same manner as they.”

12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. 13 And after they had [c]become silent, James answered, saying, “Men and brethren, listen to me: 14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. 15 And with this the words of the prophets agree, just as it is written:

16 ‘After this I will return
And will rebuild the tabernacle of David, which has fallen down;
I will rebuild its ruins,
And I will set it up;
17 So that the rest of mankind may seek the Lord,
Even all the Gentiles who are called by My name,
Says the [d]Lord who does all these things.’

18 [e]“Known to God from eternity are all His works. 19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, 20 but that we write to them to abstain from things polluted by idols, from [f]sexual immorality, from things strangled, and from blood. 21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.”

The Jerusalem Decree

22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas,[g] and Silas, leading men among the brethren.

23 They wrote this letter by them:

The apostles, the elders, and the brethren,

To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia:


24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, [h]saying, “You must be circumcised and keep the law”—to whom we gave no such commandment— 25 it seemed good to us, being assembled with one [i]accord, to send chosen men to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: 29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual[j] immorality. If you keep yourselves from these, you will do well.






The movement behind the controversial pro LGBTQ+ Flourishing  Revoice Conference continues to reveal its roots within The Gospel Coalitions collaborations and youthful “brain trust” educated in both Southern Baptist and conservative PCA seminaries. The SBC just affirmed  the usefulness  of Critical Race Theory and intersectionality at it’s 2019 annual meeting weeks ago in Birmingham . Now the hard reality that these two vices of progressive social sciences have been in high gear and were used to launch the Revoice “LGBT+ Christian ” movement at TGC affiliated institutions is opened to public view.


TGC and SBTS leader Albert Mohler has tried desperately to hide the obvious – that his Seminary educated Nate Collins . Now the hard facts : Collins dissertation tells the story of the SBTS use and engagement  of Critical Theory and Intersectionality in educating activist like the Revoice founder and even allowing them to teach at the Southern Baptist flagship seminary -long celebrated as an anchor of conservatism and the trophy of the SBC Resurgence . Nate Collins birthed the Revoice movement via social sciences, critical theory and intersectionality developed at SBTS. Using both his skills and topic of study at SBTS Collins is seeking to establish room for a “Secondary Gender Identity” in New Testament context .

“Copyright © 2017 Nathan Charles Collins
All rights reserved. The Southern Baptist Theological Seminary has permission to
reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction.”

SBTS description of Collins Dissertation

“The first chapter of this project outlines the background of studies about the Bible, gender, and social theory. The second chapter of this project surveys the landscape of contemporary feminist theory and gender studies, with particular focus on approaches that theorize feminine identity as a relatively stable and intact cultural category. The purpose of this first chapter is to highlight possible points of contact between theological priorities concerning gender in Christian doctrine and humanistic approaches to theorizing gender. The third chapter of this project focuses on attempts to theorize the significance of secondary gender differences between men and between women. It begins with a survey of theories about how categories function as markers of identity, and then explores accounts of secondary gender difference within feminist theory and gender studies. It concludes with an examination of social identity theory, and suggests that incorporating this approach from social psychology can be a helpful heuristic device in a Christian understanding of secondary gender identity. The fourth chapter examines the manner in which a specific identity label—virgin (παρθένος)— circumscribes a gendered social identity with respect to unmarried female sexuality. It does this through the presentation of an exhaustive survey of the lexical, semantic, and syntactic function of the label across 529 uses in the Jewish and Greco-Roman background literature of the New Testament, as well as the contextual associations surrounding its use in these texts. The fifth chapter examines 1 Corinthians 7 in light of the previous chapter’s findings, highlighting any additional significance they might add to Paul’s statements about virgins in his paraenesis. It proposes a newer, alternative approach that is not beset with the weaknesses of prior approaches, and suggests that the perspective on the identity of virgins gained from the previous chapter resolves some well-known tensions in interpretations of 1 Corinthians 7. The sixth and final chapter explores potential lines of scholastic inquiry that might surface as a result of this study, as well as the various conversations in our culture about gender-related issues that might be implicated by the conclusions drawn about the nature of gender identity.”


Three SBTS professors mentored Collins work on his dissertation .

Thomas R. Schreiner (Chair)
Jarvis J. Williams
Gregg R. Allison








Critical Theory looks to be a shared area of expertise with at least on of Collins SBTS faculty mentors Jarvis Williams a SBTS 4 time Alumnus who joined the faculty in 2013

Jarvis Williams, four-time alumnus, joins seminary faculty

Critical Race Theory, RTS, and SBTS

Quotes from William H. Smith | Thursday, March 30, 2017

It is not inference or implication that “Critical Race Theory” strongly influences the thinking of Dr. Willams and Mr. Tisby. One can draw a straight line from “Critical Race Theory” to the way these men look at race, culture, politics, society, and the particular form of society that is the church. It is impossible to miss the reality that when they speak about racial reconciliation within the church they are borrowing the language of “Critical Race Theory.”

“So, if you are still reading, after all that introductory material, here is the concern I want to raise. Mr. Jemar Tisby is a Special Assistant to the Chancellor at Reformed Theological Seminary. Dr. Jarvis Williams is an Associate Professor of New Testament at the Southern Baptist Theological Seminary. Both are greatly influenced by “Critical Race Theory,” are applying it to their understanding of the dynamics evangelical churches, and are using it to tell the evangelical churches what is required for “racial reconciliation.”


We will only look at  few but the entire document is archived at SBTS and other websites  for  public view if a reader needs further convincing that SBTS and TGC are at the epicenter of this movement .



” Drs. Schreiner, Williams, and Allison, have
all been selfless with their time, particularly in the past few years as this project gained
steam. All three have encouraged me at various points when I needed extra motivation to finish, but Dr. Schreiner in particular has been the best doctoral supervisor I could ever  imagine.”

Chapter One -Speaking of Oprah Winfrey “opted in favor of her racial identity and decided to endorse Obama over Clinton.”

“Scholars in the fields of feminism, womanism, and contemporary gender
theory refer to this crisscross-identity phenomenon as “intersectionality,” a term coined
by critical race theorist and legal scholar Kimberle Crenshaw.
1 According to Crenshaw, intersectionality refers to the compounded marginalization that black women experience due to intersecting forms of discrimination against them as a result of their gender and racial identities. Intersectional feminism and womanism both draw attention to structural inequalities in society that perpetuate the continuation of these compounded axes of discrimination.”

Collins – more on the growing focus on Social Identity and Gender , Sexual Orientation and Theology :

“Five years later, a different event illustrates another intersection of social
identity and gender. On October 11, 2013, the Gender Relations Center at the University
of Notre Dame celebrated the 25th annual National Coming Out Day in a manner both
novel and straightforward. After constructing makeshift wooden doorways in various
places around the campus, they invited students to publicly embrace whatever particular identity was important to them as they stepped through the threshold of the doorway.”
“The Gender Relations Center website said “individuals [could] ‘come out’ as anything –
a business major, a country music fan, a lover of bad horror movies,” and urged students
to “join us… as we celebrate the endless variety of identities that make each and every
one of us unique.”2
“Debates concerning the morality of same-gender sexual behavior aside, what
sense are we to make of celebrations like National Coming Out Day? When individuals
participate in this event, what is the meaning of the identity statements that they are
making? Do they regard their sexual orientation as a constituent part of their gender
identity in particular, or is it simply one piece of the pie that represents the entirety of
their self-identity? Or does sexual orientation constitute a ‘given’ (perhaps similar to
race?) that can index an intersectional identity (of sorts?) within individual gender
identities? Although scholars in the fields of theology and biblical studies have explored
gender-related topics for several decades now, not many of these studies reflect on questions about the ontology of gender or its theological meaning.”

The Thesis : For the “approach ” to Gender “a broadly applicable etic framework that can be flexibly applied in a variety of communities of practice..”

” …This dissertation will argue the thesis that the Greek
word παρθένος functions as a label that indexes a secondary gender identity in Paul’s
discussion of virgins in 1 Corinthians 7. The meaning of most of the elements in this
thesis is transparent enough, but the phrase secondary gender identity requires an initial
definition. In this dissertation, I will distinguish between primary gender identity and
secondary gender identity. ‘Primary gender identity’ is binary, and reflects the original
divine intent to create male persons (“men”) and female persons (“women”). ‘Secondary
gender identity,’ on the other hand, is non-binary and is the result of the pluriform effects of the enculturation of gender within human society. For now, we will operate with the following working definition in mind: a secondary gender identity is a gendered sub-identity that forms around a socially meaningful category (1) that is itself gendered in
some way by the surrounding culture and (2) that is indexed by a linguistic label.
Demonstrating this thesis will provide a degree of clarity about issues related
to the ontology of gender itself, while sidestepping the related topic of gender roles and
the cultural landmines clustered around it. It will also illustrate the significance of the
sex/gender distinction within Christian theology in ways that are less than apparent to
secular forms of gender theory. And finally, it will yield a broadly applicable etic
framework that can be flexibly applied in a variety of communities of practice and the
texts they produce, including ancient texts like 1 Corinthians 7.”


One example of sources sited for this historical background for Collins SBTS dissertation is “Elizabeth Ann Clark is Professor Emeritus of the John Carlisle Kilgo Professorship of Religion at Duke University She is notable for her work in the field of Patristics  Clark expanded the study of early Christianity, pioneering the application of modern theories such as feminist theory ,social network theory , and literary criticism  to ancient sources.”


“Judith Butler is by many accounts regarded as a pioneering post-structural
feminist and queer theorist, although other French philosophers had already begun
applying the principles of post-structuralist philosophy to the question of gender by the
time she published her groundbreaking work Gender Trouble. The two most important
ideas most often associated with her are her attempt to destabilize the category of ‘sex’
and her definition of ‘gender’ according to the rubric of performativity. According to
Butler, the popular distinction between ‘sex’ (a biological classification) and ‘gender’ (a
sociocultural category) is meaningless because we have no recourse to the meaning of
sexed bodies apart from the social significance of gender differences. Our social
understanding of gender predetermines the shape of our understanding of sexual

From Butlers Berkeley bio

“Research Expertise and Interest
critical theorygender and sexuality studiescomparative literature19th and 20th century continental philosophysocial and political thoughtphilosophy and literature”
Again it is important to note that Revoice leader Nate Collins is at the time both a student and an instructor of New Testament – not a Berkeley or Yale Divinity School but at Albert Mohler’s conservative Southern Baptist Theological Seminary .
Collins sources several pages from Havelock Ellis who heavily influenced Feminist and Planned Parenthood founder Margaret Sanger while she was exiled in England .Ellis is also credited with co-authoring the first publication in English to use the word “Homosexual ” and is much celebrated by the homosexual community as a whole.
Collins sample Ellis Quotes

“Sexology and the New Medical Science
The first essentialist explanations of gender in the modern era accompanied the
emergence of sexology as an established scientific discipline. And among these first
essentialists, the work of Havelock Ellis, a physician who had been strongly influenced
by anthropology, looms large. In 1913, Ellis published his seven-volume Studies in the
Psychology of Sex, which cemented his position as a trailblazer within the new field and
fueled a conceptual revolution in popular opinion on gender and sexuality.5
Of all the intellectual contributions Ellis made to the field of sexology, perhaps
the most significant among them for our purposes here was his practice of interpreting
human sexuality through the lens of then-common anthropological conclusions regarding courtship in the animal world. In essence, Ellis believed that animal courtship rituals could play a central role in organizing beliefs and practices regarding human gender and sexuality.6 According to this theory, man is a hunter by nature who pursues and conquers woman, his ‘prey.’ Masculinity is therefore defined with reference to demonstrations of power, while femininity is associated with modesty, or an “instinctive fear.”7 According to Ellis,”
“Force is the foundation of virility, and its psychic manifestation is courage. In the
struggle for life, violence is the first virtue. The modesty of women – in its
primordial form consisting of physical resistance, active or passive, to the assaults
of the male – aided selection by putting to the test man’s most important quality,


Collins touches on some history of differing  types of feminism and on Marxist Feminist and their anti family and anti capitalist ideologies and efforts at “social change”

“Anti-capitalist movements. In some ways, the anti-capitalist impulse in some
forms of feminism is a development of the liberal agenda.29 Patriarchy is still the
problem, but Marxist and socialist feminists examine the relationship of patriarchy
specifically with respect to class systems. This expansion of patriarchy into the realm of a
society’s economy is a form of symbolic patriarchy, or “a social structure or community
within which power is dispersed among the male subjects.”30 Indeed, feminists initially
found in anti-capitalist theories a conceptual framework that simultaneously explained
both how patriarchy oppressed women, as well as what they could do to bring about
social change.”

“The early Marxist feminist Margaret Benston was among the first to point out
that families in capitalist economies were primarily “production units” for housework and child-rearing, and not merely passive consumption units.31 By restricting the labor of women to the domestic realm, the capitalist class of men—together with patriarchal
socialist men!—are able to benefit both from the supply of free labor they represent, as
well as from the production of new workers to fuel the capitalist economic vision. ”


The entire 234 page document is available at the links provided. This writer made efforts to engage Nate Collins about his SBTS writings and to discuss his “conclusions” about Biblical gender given his research in the area of gender and feminine theory. Collins refused to discuss these topics or any others related to Revoice and SBTS and the controversies surrounding the LGBT+ “Thriving ” movement .

Here are Collins  hopes for the movement in his own words in the conclusion of the dissertation .


We began with a survey of feminist and contemporary gender theory in order
to discern the kinds of answers that theorists have provided to the question, “What is
gender identity?” We observed that responses to this question followed several
discernable patterns, and that each of them might inform a Christian doctrine of gender
that began from a supernatural framework.”
“We then turned our attention to gender theories that tackled the thorny problem
of secondary particularity among members of the same gender. We discovered that the
problem that secondary gender particularity posed to a theological anthropology of
gender might be mitigated by incorporating insights from social identity and self-categorization theory. The resulting theoretical framework is capable of supporting both a firm commitment to a gender binary that reflects the divine creative intent, but that is sufficiently responsive to a wide variety of contextual factors that further categorize men and women along myriad types of culturally salient axes of gender difference.”


“Possibilities for Further Development”
“If this project succeeds, it would seem to open up a wide vista of possibilities
for further development and expansion. The marriage of contemporary gender theory and the social identity approach seems ripe for additional development. Accounts of gender that begin from a critical realist epistemology would, in particular, benefit from the incorporation of social scientific frameworks that have been the subject of empirical
research for literally decades.”
“Accounts of gender identity and gender difference within theological
anthropology can also benefit from the primary/secondary gender identity framework
proposed in this project. These accounts might find this framework to be a useful
184 heuristic in conceptualizing the relationship between first- and second-order gender
differences and their theological implications. This might provide fresh avenues for the
development of the Christian doctrine of gender, particularly because it signals a retreat
(if only temporarily) from divisive debates about the regulative function of biblical
teaching about gender roles.”


“The tentative conclusions of this study can be further tested and perhaps
expanded in the field of biblical studies. This study focused on texts written in Greek, but
scholars might engage in similar studies of texts written in other languages, such as
Hebrew, Aramaic, or Latin. Furthermore, scholars might explore other axes of difference
in addition to marriageability in order to uncover other kinds of secondary gender
identities that were in use in antiquity.”

“Finally, we can discern within our own twenty-first-century context examples
of second-order gender particularity that are both culturally meaningful theologically
significant. In some cases, these examples of second-order particularity function as axes
of difference along which modern-day secondary gender identities can be indexed by
linguistic labels currently in use in communities of practice.”


Nate Collins was writing for The Gospel Coalition in 2014 while at SBTS

Nate Collins

“If I Tell You I’m Gay Will You Still Love Me”

Nate Collins is the executive director of Aligned Grace Resources  a ministry he founded with his father to equip churches to minister the grace and truth of the gospel to people affected by same-sex attraction. Nate and his wife, Sara, live with their two sons in Louisville, Kentucky, where he is pursuing a PhD in New Testament at the Southern Baptist Theological Seminary


In 2013  Collins reviewed TGC editor/ Gay Anglican Priest Sam Allberry ( whose Living Out ministry endorsed Revoice )

Is God Anti-Gay?

From the first few pages, it’s clear the greatest strength of the book is its simple readability. Despite the complexity of the subject matter, Allberry, associate pastor of St. Mary’s Church in Maidenhead, England, distills the most important points of his discussion into five short chapters. Together with an autobiographical introduction and conclusion, these chapters provide a wise way forward for Christians to be a faithful and compassionate witness to the gospel in our society. What truly makes this book remarkable are the aforementioned autobiographical elements Allberry scatters throughout the book. Allberry is a young Christian pastor who experiences same-sex attraction (SSA) and is committed to a biblical vision for sexuality. The introduction, conclusion, and various other autobiographical anecdotes within the book provide a glimpse into the soul of a godly gospel minister for whom homosexuality is a deeply personal issue. In the end, Allberry gives us a coherent account of SSA that resonates both with the clear teaching of Scripture and also with our collective experience as members of a fallen humanity.”

“The shape of Allberry’s discussion is simple. Before addressing homosexuality specifically, he spends an entire chapter describing a biblical understanding of marriage and sex. Then he provides a brief overview of the various texts throughout Scripture that directly address homosexual behavior. Finally, in the last three chapters, Allberry takes a look at the issue of SSA itself from three perspectives: the individual Christian who experiences SSA; the church at large and its ministry to people with SSA; and the world, where Christians are called to be a compelling witness to those outside the church with SSA.”

“In the chapter on homosexuality and the Bible, Allberry surprises the reader at the outset with a clear warning: “What the Bible says about homosexuality does not represent everything God wants to say to homosexual people” (23). It can be hard to understand or explain SSA in light of the gospel because we sometimes take a “Strong’s concordance” approach to ethics, assuming the most relevant texts are the ones that directly mention the issue we’re trying to explain. However, Allberry’s warning reminds us that, particularly when talking to gay people, it’s often best to assume they already know what we believe about their sexuality.”

“Although the first two chapters are helpful in their own right, the final three represent the real meat of the book. A foundation by itself—without walls, a ceiling, or furniture—doesn’t qualify as a home. Likewise, sound doctrinal foundations with a sound, biblical sexual ethic are fundamental to an accurate understanding of the challenge of homosexuality. And yet, if our response fails to incorporate concrete examples of gospel grace and truth, then there’s little truly Christian about it.”

Gospel-Centered Response

“Allberry’s examination of homosexuality can be described as gospel-centered because the gospel is always a third-party dialogue partner in his discussion.”

“For people who struggle with SSA, the issue of gender identity is an enormous source of anxiety. The existential heart-cry deep within the soul of these individuals is, “What kind of a man (or woman) am I if I experience same-sex attraction?” The temptation to provide a creaturely answer to this question in the form of a culturally derived gender identity (such as “gay” or “lesbian”) can be strong. Yet Allberry rightfully insists we stick to the truths of the gospel when attempting to navigate the murky waters of gender identity.”

“Besides the broader issue of gender identity, Allberry describes how the gospel addresses other specific sources of confusion and anxiety that often plague those who experience SSA. For example, many Christians who experience SSA will remain single for the rest of their lives. Allberry helpfully reminds us that both marriage and also singleness point to our relationship with Jesus Christ, and that neither is a more blessed state than the other. As he writes, “Union with Christ forever is what the earthly states of both marriage and singleness actually point to” (74).”

“Allberry also addresses the tendency to equate “change” with orientation change. On this point, he helpfully cautions: “I believe change is possible, but a complete change of sexual orientation is never promised in the Bible” (46). In this way, Allberry notes, SSA is similar to other besetting sins Christians face. For some, SSA may be a serious but temporary temptation; for others, however, it will be a lifelong struggle. In both scenarios, we must remember our God is gracious and merciful.”

“Perhaps the most valuable chapter of the book is the one on the church’s response. The advice here is worth the price of the book. Allberry covers topics like what to do when a gay couple visits your church, as well as specific and practical suggestions that pastors and church leaders would do well to implement as they seek to be proactive in supporting saints in their congregations with SSA.”

Title Choice

“The only aspect of Is God Anti-Gay? that may actually end up confusing some people is the title itself. To be fair, at the end of his conclusion, Allberry does provide a direct (though brief) answer to the question posed by the title. But even if he hadn’t, it’s not completely far-fetched to suggest the entire book provides a compelling framework to answer this question accurately.”

“At the same time, we should probably also recognize we live in a society where the church is routinely accused of being hateful toward gays. In a recent book by David Kinnaman and Gabe Lyons titled unChristian, they claim that as many as 80 percent of young people (ages 16 to 29) within the church use “anti-homosexual” to describe Christianity. If this is true, then the question “Is God anti-gay?” deserves a direct, full-on response.”


Collins own book was written while he was teaching at Albert Mohler’s SBTS




ERLC’s Andrew Walker and Revoice leader Matthew Lee Anderson collaborate with TGC as recently as April 2019

Matthew Lee Anderson

Matthew Lee Anderson is a postdoctoral fellow at Baylor University’s Institute for Studies of Religion and the founder of Mere Orthodoxy 

Andrew Walker is a regular contributor to Anderson’s “Mere Orthodoxy” blog

All posts by Andrew Walker

ERLC’s Andrew Walker has over 8 pages of articles on Revoice leader Matthew Lee Anderson’s Mere Orthodoxy going back to 2010 and up to the April 2019 Collaboration which was also published by The Gospel Coalition .

“I would like to thank Matt Anderson for allowing me to write for Mere Orthodoxy. In time, he’ll joined the enlightened readership of National Review.” Andrew Walker


“LOUISVILLE, Ky. (BP) — Andrew Walker of the Ethics & Religious Liberty Commission has been named as assistant professor of Christian ethics and apologetics at Southern Baptist Theological Seminary. Walker will continue to serve as the ERLC’s director of research and senior fellow in Christian ethics.

Southern President R. Albert Mohler Jr., in announcing Walker’s addition to the faculty today (May 31), said he is “one of the most outstanding young scholars in his generation.”

“I’ve known him for many years, and every year has brought only more confidence in him. God has gifted him with a keen analytical mind, and he is a passionate defender of biblical truth, the Christian worldview and the sanctity of human life.

“On issues related to marriage, sexuality and the dignity of life, Andrew Walker is stellar,” Mohler added.

“The great challenge in coming years,” he noted, “is to prepare a generation of young Christians for the challenges they will face in the future. We are looking at a culture that is increasingly hostile to life, truth, beauty, goodness and liberty. At the foundation of this crisis stands an assault upon the dignity and the sanctity of human life. Andrew Walker brings a comprehensive theological and biblical vision and an energetic commitment to apologetics to this task.”

“For the ERLC, Walker researches and writes about the intersection of Christian ethics, public theology and the church’s social witness and has been called by The New York Times one of most “undaunted” defenders of a biblical view of marriage.”

“Walker, in an SBTS news release, said, “Since its beginnings, Southern Seminary has been a bellwether for evangelical trends in America, and under Dr. Mohler’s leadership, which returned Southern to the founders’ vision, it has stood for tradition, excellence and theological conviction. Since first setting foot on the campus of Southern in 2008 as a master of divinity student, I knew this place was special. It has formed me, and I hope to carry forward its vision.”

“As a Christian ethicist, I am excited to help future pastors, church leaders and scholars understand the moral witness of the Gospel and how to connect ethics to the mission of the church,” Walker said.”

Walker is a three-time graduate of Southern Seminary, having earned master of divinity, master of theology and doctor of philosophy degrees in Christian ethics. His dissertation was about religious liberty in evangelical social ethics. He also holds an undergraduate degree in religious studies from Southwest Baptist University.


At the very same time the ERLC employee and Russell Moore Protege’ Andrew Walker is announced as being hired by Albert Mohler / SBTS in June 2019- Andrew was scheduled to be in Salt Lake City with a key Revoice leader and Mormon leaders in an interfaith dialog on Religious Freedom and LGBTQ+ relationship to faith communities  . The event was sponsored by a Mormon scholarship development group called The Wheatley Institute .

“Wheatley Institution at Brigham Young University enhances the reputation and scholarship of BYU by seeking creative and powerful ideas which lead toward practical and constructive solutions to real societal issues. The Institution broadly disseminates those motivating ideas and policy recommendations to the wider world, and is guided in all its work by enduring, bedrock values.”

Conference Title

Religious Freedom for a New Generation



Revoice and TGC leader Matthew Lee Anderson was to be joined by fellow TGC young guns Wear and Walker to join in interfaith dialog with LDS/ Islam/ LGBT activist and globalist visionaries to Rethink =Reimagine=Revoice Religious Freedom in general for a “new – more tolerant generation”.


Walker was not able to make his appearance at the Mormon interfaith meeting and so the ERLC speaker chose his friend Revoice leader Matthew Lee Anderson to speak for him.

“The freedom to practice one’s religion is one of the most significant rights a human can possess. Join us for the Religious Freedom Annual Review where attendees will hear media, legal, and religious leaders from around the country speak on topics such as why religious freedom matters, how we can find common ground with LGBTQ rights, religious freedom in the media, and how to be a leader in promoting religious freedom in your community.”

Loving God and Our (LGBTQ) Neighbor: Ways Forward

Matthew Anderson

Postdoctoral Research Fellow, Baylor University’s Institute for Studies of Religion; Founder, Mere Orthodoxy

Anderson’s presentation

Voices of a New Generation: Religious Freedom, Religious Affiliation, and Culture

  • Moderator: James Heilpern, Law and Corpus Linguistics Fellow, J. Reuben Clark Law School, Brigham Young University
  • Matthew Anderson, Postdoctoral Research Fellow, Baylor University’s Institute for Studies of Religion; Founder, Mere Orthodoxy
  • Aysha Khan, Journalist, Religion News Service
  • Emmanuel Roldan, Pastor of Primera Waco
  • Kevin Singer, Co=director of Neighborly Faith


Michael Wear

Founder of Public Square Strategies; Author, Reclaiming Hope: Lessons Learned in the Obama White House About the Future of Faith in America

Wear’s presentation

General Discussion Session: Understanding Changing Attitudes Towards Religious Freedom

  • Moderator: Elizabeth A. Clark, Associate Director, International Center for Law and Religion Studies, J. Reuben Clark Law School, Brigham Young University; Program Chair, Religious Freedom Annual Review
  • Chelsea Langston Bombino, Director, Sacred Sector, Center for Public Justice
  • Daniel Cox, Research Fellow, American Enterprise Institute
  • Alexander Heffner, Host, PBS’s The Open Mind
  • Asma Uddin, Fellow, Initiative on Security and Religious Freedom, UCLA Burkle Center for International Relations
  • Michael Wear, Founder of Public Square Strategies

Andrew Walker

Director of Research and Senior Fellow in Christian Ethics, Ethics & Religious Liberty Commission, Southern Baptist Convention


ERLC/ Andrew Walker’s presentation was done by Revoice leader Matthew Lee Anderson

(see minute 50 of the video )

General Session: Loving God and Our (LGBTQ) Neighbor: Ways Forward Culturally and Politically

  • Shirley Hoogstra, President, Council for Christian Colleges and Universities
  • Shannon Minter, Legal Director, National Center for Lesbian Rights
  • Frank S. Ravitch, Professor of Law and Walter H. Stowers Chair in Law and Religion, Michigan State University College of Law
  • Andrew T. Walker, Director of Research and Senior Fellow in Christian Ethics, Ethics and Religious Liberty Commission, Southern Baptist Conventions

Image result for Nate Collins



The church is being told by these young activist writing for TGC/ ERLC / Mere Christianity/ Christianity Today and a host of other outlets that we should be seeking common ground for the common good as we pursue what Collins/ Walker / Anderson and others insist are “conversations worth having “. As far as finding the common ground that exist with Revoice LGBTQ+ flourishing movement in this case- it is clear the “common ground ” is the campus at Southern Baptist Theological Seminary and the domain of Albert Mohler.

As far as assessing if these “Conversations ” are worth having  with the likes of Mormon , Islamic , and LGBTQ+ activist to revoice religious freedom or to place gender/ marriage/ family and sexuality in the blender of social change powered by the theories of leftist and liberal /progressive social sciences – we must consider the conversations that took place in the gates of Sodom of which Abraham’s nephew Lot took part daily. God did not see them as “worth having ” nor did HE send angels into Sodom to seek out common ground between heaven and the “Cities of the plain”. God simply put a stop to it all in one clear assessment from His Throne. Jesus warned us in three powerful words (not much of a conversation )to “Remember Lots Wife “Luke 17:32 . Peter warned us what living on the Common Ground with the homosexual (Queer ,Collins and Revoice preferred word ) culture can do to a man with a Godly heritage and to his family .

2 Peter 2:

  6 “and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked (for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds)— then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment,”


The sinking reality about Revoice for Biblical Conservative Churches and movements is that the effort is driven by activist trained in our own institutions – by our own trusted leaders and in the most fringe of the social sciences aimed at societal change focused like a laser beam on the household of faith . Collins work with Mark Yarhouse- the Revoice godfather/thought leader  with ministries like LOVEboldly prove that little or no real distinction is made between side A ( fully LGBTQ+ affirming ) and Side B (Gay but celibate as Revoice asserts) . LOVEboldly is also working with  their  Devoted Conference to target youth leaders and  youth groups to bypass senior staff and parents with the Revoice message.


2 Timothy 3

Perilous Times and Perilous Men

But know this, that in the last days [a]perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, [b]unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away! For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was.




By Rev Thomas Littleton                                                                                                7/2/2019

The fallout of Revoice 2018  was still swirling as the 2019 event came and went. The most significant of revelation was the open participation of TGC LGBTQ+ expert Mark Yarhouse both speaking and working as part of the Revoice leadership council. He, along with former Christianity Today editor Andy Crouch, are helping provide leadership to this LGBTQ+ “flourishing ” movement helped to solidify (and explain) ‘sTGC shared braintrust and mainstream media promotion.

TGC/ D A Carson had commissioned a Whitepaper from Yarhouse in 2010 which set the stage for the overhaul of homosexuality / LGBTQ+ issues in the mostly  Southern Baptist and Presbyterian Church in America churches and institutions under the TGC influence. Yarhouse  has remained part of the steady supply of TGC speakers nuancing race, gender , sexuality and other contemporary “issues” using psychology , social sciences, and critical theory .


In 2013 Mathew Lee Anderson, who is also part of the Revoice leadership with Yarhouse and Crouch , worked with TGC’s  Themelios journal to critique some of the key ideologies of gender theory and sexual orientation in publication at the time .

“Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. Themelios is published three times a year online at The Gospel Coalition website in PDF and HTML, and may be purchased in digital format with Logos Bible Software and in print with Wipf and Stock. It is also accessible in full-text through the ATLA Religion DatabaseThemelios is copyrighted by The Gospel Coalition. Readers are free to use it and circulate it in digital form without further permission, but they must acknowledge the source and may not change the content”

D A Carson is the among Themelios editorial staff

“D. A. Carson | Contributing Editor and President

The Gospel Coalition”

TGC influenced seminaries provide most of the Editorial Board

  • Gerald BrayBeeson Divinity School
  • Hassell BullockWheaton College
  • Paul HelsethUniversity of Northwestern, St. Paul
  • Paul HouseBeeson Divinity School
  • Hans MaduemeCovenant College
  • Ken MagnusonThe Southern Baptist Theological Seminary
  • Gavin OrtlundFirst Baptist Church, Ojai
  • Jonathan PenningtonThe Southern Baptist Theological Seminary
  • Mark D. ThompsonMoore Theological College
  • Paul WilliamsonMoore Theological College
  • Mary WillsonSecond Presbyterian Church, Memphis
  • Stephen WitmerPepperell Christian Fellowship
  • Robert YarbroughCovenant Seminary


In 2013 Anderson did a book review  for TGC Themelios of James V Brownson’s book Biblical Gender Sexuality :Reframing the Churches DEbate on Same Sex Relationships
Brownson is an advocate for such “Side A ” full affirmation of homsexuality – groups like The Reformation and Mathew Vines. Brownson  is a leader of the Reformation Project and spoke at the 2018 Orlando Conference for Vines Reformation Project .



The 2013 work in the Themelios journal book review entry  by Anderson shows the kind of efforts to lay the groundwork leading up to Revoice that he and others with TGC affiliation were engaging . The clear goal is to counter traditional views of sexuality and gender and provide a landing strip for the social sciences like critical gender and feminine theory . These are to then be mixed with Greek and Roman cultural history / Augustine / Aquinas /philosophy and flavored with a dose of (Reformed ) theological orthodoxy – in order to assert the offspring of this ideological love fest is both legitimate and biblically sound. It is in fact the illegitimate lovechild of progressive politics and postmodern presumption born into the cultural abyss and temporary insanity of a church held in the grips of organizations like TGC.


Anderson gives a highly favorable critique of Brownsons work for TGC. We will highlight some points and comments by Anderson ahead of each section and bring special attention to some statements by Anderson on key issues related to the development of the Revoice ideology of which he now is a leader in promoting . Do not forget this is a TGC Theological journal Themelios publication .

(Note the promotion by Anderson of Brownson’s  Anti- Traditionalist posture , also Sexual Orientation , and Deconstructing  of Gender .)

“This entry into the ever-expanding literature on the Bible’s teaching on same-sex relationships is a welcome yet unsatisfying attempt to “discern the deeper and more comprehensive moral logic that undergirds the specific commands, prohibitions, and examples of the biblical text” that have to do with gender and sexuality (p. 9).”

“Brownson’s argument is thorough and will reward both skeptics and fans alike, as he routinely digs up what for “traditionalists” in this debate have been assumptions and calls them into question. If his argument proves wrong—as I think it ultimately does—saying where and how it goes astray is more difficult than it seems on the surface, as Brownson challenges a way of reading Scripture that for traditionalists has sometimes functioned as a trump card in this debate.”

(Anderson is “thankful ” for Brownsons varied starting point on adressing same sex relations)

“Brownson (thankfully!) starts in a place other than the deeply contested prohibitions of same-sex sexual activity. His first chapter takes on what is for many theologians the central plank of the traditionalist case on same-sex relations: the “one flesh union” that Gen 2:24 speaks of. Brownson contends that it “does not refer to physical gender complementarity, but to the common bond of shared kinship” (p. 35).”

( Anderson suggest Brownson’s work set to problematize the traditionalist positions)

“After clarifying how his own canonically rooted approach sits in relationship to other attempts to find more positive theological resources for same-sex sexual relationships, Brownson then turns toward evaluating four “very broad forms of moral logic” that are “critical for understanding what the Bible has to say about sexuality in general: patriarchy, the ‘one-flesh’ bond of marriage, procreation, and celibacy” (p. 14). Throughout these sections, Brownson offers readings of the relevant passages that are meant to problematize the traditionalist positions. On procreation, for instance, he suggests, “the witness of Scripture as a whole suggests that [procreation] cannot be a defining, or essential, aspect of [one-flesh] unions. What is ‘normal’ cannot simply be assumed to be ‘normative’” (p. 122). In returning to the “one-flesh unions,” Brownson sounds a similar note: “The fact that the Bible uses the language of ‘one flesh’ to refer to male-female unions normally does not inherently, and of itself, indicate that it views such linkages normatively” (p. 105).”


(Anderson -“And critiquing the language of “sexual orientation” isn’t an option from his standpoint, either, as the “resistance of sexual orientation to change” is an “increasingly established scientific fact”)

“In the final section, Brownson turns toward the boundaries of appropriate human sexuality, taking cues from Rom 1:24–27 to focus on lust, purity, honor/shame, and natural law (chs. 8–11). Here, Brownson’s method of rereading Scripture in light of what he takes to be contemporary givens about the nature of human sexuality comes to the fore. He suggests, for instance, that “the attempt by some traditionalists to bracket sexual orientation and to focus only on sexual behavior” as a way of sorting out Romans 1 is “ultimately untenable, even if it may seem necessary or benevolent from a pastoral point of view” (p. 175). And critiquing the language of “sexual orientation” isn’t an option from his standpoint, either, as the “resistance of sexual orientation to change” is an “increasingly established scientific fact” (p. 176). When Brownson turns to “nature,” he pulls a page from many traditionalist’s playbook and affirms that “redemption does not displace or escape nature; rather, it fulfills nature” (p. 250). But our understanding “of exactly how the will of God is revealed in the natural order is subject to change, deepening, and growth over time” (p. 247). Committed gay and lesbian unions can find a place in this “renewed ‘nature’” provided that nature “is not simply determined by anatomy” and because our understanding of “nature” is different enough from that of the NT that “the New Testament does not envision the kind of committed, mutual, lifelong, loving, moderated gay and lesbian unions that are emerging today” (p. 251).


(Again from the above section -Anderson’s big reveal is Brownsons deconstruction of Gender that paves the way for Same Sex relations and gay and lesbian -one flesh unions . “But our understanding “of exactly how the will of God is revealed in the natural order is subject to change, deepening, and growth over time” (p. 247). Committed gay and lesbian unions can find a place in this “renewed ‘nature’” provided that nature “is not simply determined by anatomy” and because our understanding of “nature” is different enough from that of the NT that “the New Testament does not envision the kind of committed, mutual, lifelong, loving, moderated gay and lesbian unions that are emerging today”)

(Anderson’s Conclusions summing up what Brownson is promoting )

“In his conclusion, Brownson sums up his position and revisits the controversial prohibitions, repeating arguments about their irrelevance for today’s debates that are by now well known. But he also reminds us that “gender complementarity” is “not taught in Scripture, considered in its entirety, and has never been part of normative Christian teaching” (p. 266).”

“By calling into question whether the “gender complementarity” that is on the surface of the Genesis account is actually a norm that Scripture presents, Brownson indeed moves the discussion closer toward the center of the divide on this question. Yet traditionalists might simply respond that Scripture holds together what Brownson’s distinction tears asunder, namely the covenantal aspects of marriage and the anatomy in which such covenantal commitments are revealed, consummated, and made fruitful in the limited permanence of the gift of children. Brownson suggests that the focus of Genesis 2 is not on the complementarity of male and female, but on their similarity (pp. 29ff.). Fair enough. But focusing on such a similarity is only intelligible within a context where differences are assumed, obvious, and have no need to be argued for, else why bother mentioning the similarity at all? And while Brownson’s suggestion that Gen 2:24 is focused on “the formation of the essential and foundational building blocks of human community—the ties of kinship” (p. 34) is an evocative one, one wonders whether the biological ties beneath that kinship are left with any moral force at all. They did not matter much for society in Plato’s thought experiment in The Republic. Brownson’s emphasis on “kinship” has a similar sort of avoidance of the biological preconditions that make “mutual care” intelligible and valuable.”

“But these are merely initial worries, and Brownson’s book merits a closer and more full treatment than I can afford here. Indeed, his approach is useful precisely for illuminating the difficulty of defending a stance that the church has nearly unambiguously treated as the presupposition for moral reflection about human sexuality, even if there have been differences over the details of that stance. For traditionalists, the debate over whether the presupposition of anatomical difference is only “normal” or also “normative” will not be settled by appeal to empirical claims about contemporary experience or science. The grammar and meaning of human sexuality is different from other investigations into the natural world, for its subject matter extends beyond that which such empirical pursuits can deliver (namely, the meaning of human sexuality and moral norms).”

(Anderson thinks Brownson provides a “Deep Challenge” to traditionalist views on biblical gender and sexual union -worth considering carefully and closely)

“I suspect Brownson’s book will persuade few who do not share his starting points or his means of integrating “experience” into his reading of Scripture. But for the questions it raises and for the deep challenge it presents to the traditionalist account of Scripture, it is a book worth considering carefully and closely.”

Matthew Lee Anderson
University of Oxford
Oxford, England, UK


It is very common that TGC writers take the third way approach to their articles on such topics as LGBTQ+ and Gender while leaving the reader to re-read and invest unusual amounts of time to discern what the author actually is trying to say and what the TGC and authors position is . TGC does a lot of book reviews- including  of Revoice leaders like Wesley Hill , Nate Collins and the truly bizarre work of Gregory Coles . In the mix of critical theory and dialog -uncertainty is the actual goal . It is the preliminary stages for deconstruction and the introduction of the new “insight”. TGC always likes to provoke uncertainty and unsettle its readers. Given Anderson’s critique of Brownson in 2013 was for the TGC seminary audience – the projection and assumption of agreement appears to be more profound . The reader is left compelled to investigate Brownson’s writings for his/herself.

Mission Accomplished TGC.



In 2011 TGC / SBC / Christianity Today writer / Ed Stetzer protege’ Trevin Wax interviewed Matthew Lee Anderson for TGC

Thinking Theologically about the Body: A Conversation with Matthew Lee Anderson

“Today, I’m having a conversation with Matthew Lee Anderson, author of the new book, Earthen Vessels :Why Our Bodies Matter to Our Faith . Matt blogs at Mere Orthodoxy and writes often for Christianity Today I wrote this endorsement of his book  “Earthen Vessels :Why our Bodies Matter to Our Faith ”

Tattoos, cremation, abortion, gay sex, yoga, online church: No subject is off limits in Matthew Anderson’s provocative book on the body. Anderson challenges us to deepen our understanding of what it means to be embodied. When it comes to body matters, the body matters. Though few will agree with all of Anderson’s diagnosis and prescription, all who read this book will be challenged to consider how our views of the body line up with (or depart from) Scripture and Christian theology. This is a highly ambitious project that deserves careful consideration” Trevin Wax 



Image result for matthew lee anderson at Revoice pre conf

Anderson led the Revoice 2018 pre-conference in in PCA “South City Church ” in St Louis with long time associate ministry Spiritual Friendship .



Anderson academic studies


His additional ties to TGC include his long time work with TGC editor Joe Carter.

Anderson worked with Joe Carter’s “Evangelical Outpost” as co-editor before both joined forces with TGC and folded Outpost into the Torrey Honors Institute at Biola where Anderson is a “Perpetual Member ” and alumni .


In 2015 Matthew Lee Anderson was working with Oikonomia Network and Acton University to present at the annual ETS meetings with Albert Mohler among others.

ETS and AU

“Major ON events will be taking place at ETS/EPS and Acton University. Here’s the scoop!”

“Acton University: Registration for next June’s Acton University conference opens on Nov. 16. As in previous years, a limited number of evangelical theological educators can get full support to attend the conference through Acton’s Oikonomia Fellowship. The ON will once again host our annual workshop during the conference, featuring TED style discussions on theology and economics from leading figures, and meaty discussions of curricular integration with colleagues in your specific theological discipline. Plus there will be all the learning and networking opportunities we’ve come to expect from AU, so don’t wait to register!”

“ETS/EPS: Don’t forget to come see us at the Evangelical Theological Society meeting this year. We have a full slate of public activities.”

“ETS Tuesday Lunch: The Oikonomia Network is co-sponsoring a panel discussion with the Colson Center, the Acton Institute and Zondervan:”

The topic was

“Benedict, Babylon and Kuyper:

Christian Faithfulness in a Post-Christian Context”

Al Mohler  (Southern Baptist Theological Seminary )

Anthony Bradley ( Acton Institute )

Carl Trueman (Grove city College and Alliance of Confessing Evangelicals )

Matthew Lee Anderson

Stephen Grabill (TGC, Calvin Theological Seminary,Acton Institute)

Greg Forster ( Oikonomia Network )

Tuesday, Nov. 17


Hilton Grand Salon C

Anderson who is now openly part of  both Revoice conference and the movements leadership council has a long history with The Gospel Coalition and its partners like Acton Institute and Oikonomia Network drafting the blueprint for the Revoice LGBTQ+ Flourishing movement in the SBC and PCA and other once conservative churches and denominations .

In Part 2 of this series will examine TGC confession of SSA to Revoice incrementalism and over use of critical theory and the social sciences to accomplish its mission .

Proverbs 23

Listen to Your Father

23 When you sit down to eat with a ruler,
Consider carefully what is before you;
And put a knife to your throat
If you are a man given to appetite.
Do not desire his delicacies,
For they are deceptive food.

Do not overwork to be rich;
Because of your own understanding, cease!
[a]Will you set your eyes on that which is not?
For riches certainly make themselves wings;
They fly away like an eagle toward heaven.

Do not eat the bread of a[b] miser,
Nor desire his delicacies;
For as he thinks in his heart, so is he.
“Eat and drink!” he says to you,
But his heart is not with you.
The morsel you have eaten, you will vomit up,
And waste your pleasant words.

Do not speak in the hearing of a fool,
For he will despise the wisdom of your words.

10 Do not remove the ancient [c]landmark,
Nor enter the fields of the fatherless;
11 For their Redeemer is mighty;
He will plead their cause against you.

12 Apply your heart to instruction,
And your ears to words of knowledge.