Therefore, those on Side A often see passages that seem to condemn homosexuality (such as the story of Sodom and Gomorrah) as being misapplied to modern-day same-sex committed relationships.
[2] Some Side B Christians marry a spouse of the opposite sex despite having a sexual orientation towards the same-sex (mixed-orientation marriage).
[37] Those on Side B tend to be on a broad spectrum when it comes to their comfort level with using the language of sexual orientation for identity markers.
That connects with them.”[43]On the other hand, some, like Rachel Gilson, author of Born Again This Way, may accept terms like "gay and lesbian people,"[44][45] while still being wary of full-fledged LGBT identification.
Likewise, various Side B-ers show a preference for using identity labels loosely, considering them a matter of pragmatics, allowing Christians with LGBTQ+ experiences to describe their sexualities based on subjective or contextual wisdom.
[2] Those on Side X often see sexual orientation change as the ideal (or a positive) outcome for those who experience attraction to the same sex.
[53][54] Similar positions have also been advocated by organizations claiming Islamic (StraightWay Foundation) and Orthodox Jewish (JONAH) identities.
Those who champion reintegrative therapy often contend that their method is trauma treatment,[55] which allegedly may or may not lead to a change in sexuality.
[61] However, proponents of reintegrative therapy counter that this criticism is itself often ideologically motivated and assert that measurements in mainstream psychology favor secular agendas and contain biases against religious patients and therapists.
[62][63] Reintegrative therapists often contrast themselves from the more controversial "conversion therapy",[64] pointing to statistical analyses that underscore their own treatment philosophy.
Those who may fall under Side Y include Rosaria Butterfield,[86] Christopher Yuan,[84] Becket Cook,[87] Sam Allberry,[88] and Jackie Hill Perry.
[89] Butterfield states that sexual orientation "defines selfhood as the sum total of our fallen human desires"[90] and therefore is, "at best… a category of the flesh" that "simply will not survive to the New Jerusalem.
Blanchard alleges to have coined the term himself to denote a position that, unlike his own (i.e. Side B), emphasizes "being a new person in Christ" and renouncing one's former identity based on one's sexual orientation.
[95] Side Y also generally maintains that the Bible is a unique text that is divinely inspired and preserved by God and therefore without error.
[96] For this reason, Side Y Christians often stipulate the precise use of language and object to vocabulary that compromises a biblical anthropology.
[97][98][99] Rosaria Butterfield, a former lesbian professor and LGBT rights activist, states, Adjectives in terms of grammar are modifiers; their job is to tell me what kind of Christian you are.
[107] For many Side-Y-ers, this fallenness of man is closely tied to the Calvinistic idea of Total Depravity and the belief that Christ must do the work of regeneration in a sinner before he or she can come to saving faith.
[112] Side Y also sees lifelong singleness as an equally valuable calling, citing the examples of biblical chastity, including that of Jesus and the Apostle Paul.
Despite such an acknowledgement,[114] many theologically conservative Christians simultaneously maintain that lifelong singleness is not the normative path for the majority.
[115] They cite the three exchanges in Romans 1 to assert that a culture increasingly barren and deficient of heteronormativity is a sign of divine judgment,[116][117] and that its concomitant promotion of singleness and childlessness stands in direct opposition to God's design for procreative flourishing.
"[126]Rosaria Butterfield emphasizes that Christians who do not struggle with same-sex attraction should not pressure individuals to get married[109] and clarifies that "the solution for all sin is repentance.
[128] At the same time, she also warns that the false expectation that same-sex desires always fade away completely can make people blame God and become bitter.
"[132][133] To describe their pre-Christian selves, they may allow for phrases like "gay identity"[134] or "life as a lesbian,"[135] but then use explicitly biblical terms like "born again,"[136][137] "eunuch for the kingdom of God,"[138] or simply "Christian single,"[138] to characterize their current selves.
Side Y's insistence on such terms comes from a commitment to a biblical anthropology and ontology,[139][140][141] which they deem inconsistent with the worldview implications that, according to them, come with identifying as gay.