| First created: | 10 November 2017 |
|---|---|
| Last reviewed: | 10 November 2017 |
| Review cycle: | Two years |
Overview #
- The sheer size of the shift that society and culture seems to be currently undergoing in relation to understandings of gender and sexuality is difficult to quantify. It is also difficult to determine just where this shift will settle and what implications it may have for different spheres of society, including education and schools.
- These management guidelines have been prepared to provide Senior Leadership at Rehoboth Christian College with a philosophical framework in keeping with Scripture and the College’s Christian worldview. They should be used to underpin policy development and set the standards and expectations for decision making in this area.
- These guidelines were originally prepared by Haydn Nelson at the request of the College.
Adoption and Review Cycle #
- These management guidelines and the accompanying Gender and Sexuality Policy were endorsed by the Board and its meeting of 6 November 2017 and subsequently adopted by the Senior Leadership Team at its meeting of 10 November 2017.
- They are to be reviewed bi-annually on or about October.
Current Situation #
Gender #
In the 1960s, the word ‘gender’ was coined to create language to distinguish ‘sex’ as a biological category from ‘gender’ as a set of traits or expectations that surround what it means to be male and female. In other words, ‘sex’ was about biology and reproduction (what it means to be biologically male and female) whereas ‘gender’ was about culture and society (what it means to be culturally masculine and feminine) [1]
In virtually every society, and throughout all of history, gender was directly connected to sex. In other words, if your sex was ‘male’ then the culturally appropriate expression of masculinity (your gender) was also considered ‘male’. But, since gender was culturally conditioned, its expression might differ from culture to culture. For example, Scottish culture deems it masculine for a man to wear a skirt in the form of a ‘kilt’, whereas another culture may deem another form of dress to be appropriately masculine attire for a man (Walker 2017, Ch 3).
Recently a semantic shift has occurred, moving away from this understanding and usage. Professor Sarah Williams of Regent College, Vancouver, has researched this phenomenon (Williams 2017). New expressions have been introduced. We now hear and read of gender identity, gender fluidity, transgender, genderqueer, and so on. Further, existing meanings of words have undergone subtle and not so subtle changes.
Williams notes that, by the 1990s, the words ‘sex’ and ‘gender’ themselves began to morph and be used interchangeably. But now, particularly over the last ten years, the word ‘gender’ has almost completely replaced the word ‘sex’ [2]. Put another way, ideas of fluidity and changeability (normally associated only with ‘gender’) are now dominating discussions about biological ‘sex’ as well.
This confusion means that we are losing the ability to talk meaningfully about what it means to be male/female and masculine/feminine.
It is therefore not surprising that we now find ‘sex’ becoming detached from ‘gender’. In other words, though someone’s sex is biologically female, for example, their gender can be expressed in a whole range of ways, including the opposite gender of male.[3]
Sexuality #
Sexuality is now one of the most widely-discussed and emotionally-charged issues in western society. There has also been a shift in tone, particularly in relation to homosexuality. For example, rather than desiring mere tolerance for homosexuality, there is now a demand for complete acceptance:
‘We want the elimination of homophobia. We are seeking equality. Equality that is more than tolerance, compassion, understanding, acceptance, benevolence, for these still come from a place of implied superiority: favours granted to those less fortunate [….] The elimination of homophobia requires that homosexual identity be viewed as viable and legitimate and as a normal as heterosexual identity. It does not require tolerance; it requires equal footing’ (Pharr 1988, 45).
Current Political Climate #
Alongside discussions of gender and sexuality was the debate in Australia in relation to same-sex marriage (SSM). Of the 79.5% of eligible Australian voters who expressed their views in the Australian Marriage Law Postal Survey completed on 7 November 2017, the majority indicated that the law should be changed, with 61.6% responding yes to allow same-sex couples to marry.
On 8 December 2017, same-sex marriage was legalised in Australia after passing both houses of Parliament.
At present, there is great uncertainty regarding what the implications would be of the changes to the ACT Discrimination Act which came into effect on 29 April 2019 (see Appendix 6: ACT Changes to the Discrimination Act 1991). If similar changes come into effect in Western Australia the following may apply:
- It is unclear whether we would be able to discriminate against a student in the enrolment process on the grounds of the religious conviction of the family, the student themselves may need to be Christian but not the family.
- It would not be lawful for policies to suggest that the College will discriminate against students on the grounds of religious conviction after their enrolment.
- It would not be lawful for the College to have policies which state the we will not employ people who are homosexual or transgender;
- We may be able to give preference to teaching staff of the Christian faith; and
- Discrimination against staff on the ground of religious convictions will be allowed where it is intended to enable, or better enable the College to be conducted in accordance with its religious doctrines.
During the Federal election campaign, Labor proposed a Private Members Bill to remove religious exemptions from the anti-discrimination legislation, that presently permit schools to discriminate against staff and students on the basis of their gender or sexual identity. However, with the Coalition Government now in place, the Attorney General is expected to present a Religious Discrimination Act giving legal protection to people of faith, to the Parliament as soon as July. Consequently, it is important that the College to continue to monitor developments both politically and legally.
End Notes #
[1] Gender refers to the ‘attitudes, feelings, and behaviours that a given culture associates with a person’s biological sex. Behaviour that is compatabile with cultural expectations is referred to as gender-normative; behaviours that are viewed as incompatible with these expectations constitute gender non-conformity’ (American Psychological Association, 2017)
[2] Profession David Haig, a biologist at Harvard University, surveyed over 30 million academic articles from 1945-2001 for the occurrence/use of the words ‘sex’ and ‘gender’ (Haig 2004). He found that latter use of ‘gender’ (culturally conditioned) has begun expanding to encompass ‘sex’ (biologically based). This development has continued to increase rapidly over the last ten years. Connected to this shift has been the influence of postmodernism which, among other things, argues that we acquire our selfhood through choices we make – we image ourselves. This has then led into discussions that sex/gender is arbitrary, constructed, chosen, multiform, and fluid.
[3] The list of possible genders has been given as 33 in the Australian Sex Survey conducted by Queensland University of Technology (Jager 2016). Other sources give gender options numbering into the 50s and 60s. Facebook now gives users the option to ‘customise’ their gender (Goldman 2014).
Christian Response #
The concern a follower of Jesus feels when society moves in directions away from God’s purposes is real. It is because we know that when this happens, it leads to a path that is diminishing, then damaging, and ultimately destructive for people, community, and society.
On occasion, the response of some to this has been marked by extremes – either aggressively imposing the Christian view or passively accepting the world’s views. Put another way, some have embraced either coercion or compliance:
- an example of coercion would be the aggressive imposition of belief through the Inquisition in the 1200s-1500s;
- an example of compliance would be the passive acceptance of National Socialism by parts of the German Church in the 1930s-40s.
But Scripture teaches neither imposing/coercing nor accepting/condoning. Rather, we find consistently in Scripture a call to both compassion and conviction – persuasive engagement with society marked by gentleness and respect (1 Pt 3:15-16). To use Jesus’ words, we are to be both the ‘salt of the earth’ (a preserving influence) and the ‘light of the world’ (an illuminating presence). This approach believes that the Christian worldview is inherently positive and enhancing for society and, by speaking and acting with both conviction and compassion, we seek to show society how this is the case.
A ‘Gender and Sexuality Policy’ adopted and affirmed by the College, therefore, needs to strike a Biblical balance of ‘grace and truth’. This approach reflects the way Jesus Himself is described – as being ‘full of grace and truth’ (Jn 1:14, 17). As this marked Jesus, so it also ought to mark His followers. Indeed, holding this balance guards against extremes and ensures a balanced and discerning approach. For example:
- grace without truth can risk condoning or affirming sinful conduct;
- truth without grace can risk being condemning or accusing of sinful people.
But Jesus was neither condemning nor condoning. Indeed, an example of Jesus holding grace and truth together is when He spoke with the woman caught in adultery. His final words to her were, ‘Neither do I condemn you [not condemning – i.e. full of grace]; go, and from now sin no more [not condoning – i.e. full of truth]’ (Jn 8:11)’.
As the one ‘full of grace and truth’ Jesus was neither condemning nor condoning but was both compassionate and clear – kind and candid – loving and truthful. As a consequence, the College’s policy approach ought to seek to be and do the same.
Further Comments #
Consistency and Candour #
Detailed discussions with various educational leaders over recent months highlights the importance of consistency and candour in any adopted policy. Although many in society may not personally agree with the College’s Christian stance on gender and sexuality, the fair-minded majority may have no issue with it so long as it is articulated candidly before, and applied consistently after, enrolment.
Potential for Media Engagement #
It is important to acknowledge that the College’s stance and policy on gender and sexuality may bring about a situation involving the media. This may take the form of interaction with and questioning by print, radio, or television media, or on a social media platform (e.g. Facebook, Twitter etc).
Consequently, in addition to the College policy on Gender and Sexuality, some public statements have been incorporated in these guidelines, both written and verbal, that may serve as a more simple and succinct but still faithful reflection of the policy (refer to Appendix 1: Gender, Sexuality and Statements).
Clear and Concise #
Since it is an area of policy responding to a developing situation and so may require further development by the Board and College Leadership, it is perhaps wise to keep any policy that is made public as clear but also as concise as possible. This will allow room for development and adjustment as the circumstance or situation warrants it.
Research and Underpinning Knowledge #
As a further resource to assist in this, Haydn Nelson has produced four appendices that provide the underpinning knowledge for this policy. These appendices include:
- Appendix 2: Gender, Sexuality, and Scripture: Providing the Biblical and theological framework supporting the policy.
- Appendix 3: Gender, Sexuality, and Society: Demonstrating awareness of the contemporary debate and cultural change.
- Appendix 4: Gender, Sexuality, and Science: Informing leadership regarding scientific knowledge regarding gender and sexuality.
- Appendix 5: Gender, Sexuality, and Story: Reminding us that questions of gender and sexuality involve the stories of real people who are loved by God.
Conclusion #
Finally, it appears clear that many Christian schools are only just beginning to grapple with these issues. Indeed, at the time of writing Haydn Nelson was not aware of any schools that have reached a conclusion regarding policy. Haydn therefore commended Rehoboth Christian College for taking the initiative and seeking to be prepared for what the future might hold.
Appendix 1: Gender and Sexuality Sample Statements #
Written Public Statement #
The purpose of the statements contained in section 4 of the Gender and Sexuality Policy is to compassionately and clearly outline the College’s stance toward gender and sexuality. Therefore, if needed, it can serve in itself as a public statement in written form (e.g. on website, in email etc). However, if a more simple and succinct written statement was required, it might be:
We view every child as created by God in His image, and so we value every child. We acknowledge the significant discussions society is having about gender and sexuality. We believe we find God’s best for us when we follow God’s design of us. Jesus said that we are created male and female and that sex is best in a marriage between a man and a woman. As a Christian school, we seek to follow Jesus and show both the compassion and clarity that He showed about gender and sexuality.
Verbal Public Statements #
If there were verbal public statements needing to be made (e.g. TV doorstop interview etc), the previous written statement can be utilised and read out. However, it is also sometimes helpful to have brief statements prepared that not only accurately reflect the compassion and conviction of the College’s policy but are also amenable to the typical TV news ‘sound bite’. They need to be brief and memorable because TV news sound bites are 5-10 seconds long and often the only thing that is televised in a particular news story. Some possible verbal sound bite statements could include:
- We believe every child finds God’s best for them when they follow God’s design of them.
- God loves every child and we want every child to know God’s love and experience God’s best.
- As a Christian College, we seek to follow Jesus, and He was compassionate and clear about God’s heart for gender and sexuality.
- Jesus said that God created us as male and female and that sex is best in a marriage between a man and a woman.
In all these contexts, it is always best to draw a clear link between Jesus and what He taught and the College and where it stands. This is still an ‘appeal to authority’ but, because Jesus is broadly respected still by many in society, it will carry more weight than simply saying, ‘the Bible says’.