Faith Over Factions

My life got easier when I understood that deciding who was a sinner and who was a saint wasn't my job. So this isn't an article about whether being transgender is sinful or saintly. I'm not answering that, and I'm not trying to satisfy either side of the culture war. There's a different question I can't avoid: how do I respond? Something happens in us before we settle anything. Jesus said deal with the log in our own eye first, and He gave a reason.

You have prayed about it. You have read what Scripture says and what Scripture doesn't say. And you still don't know. That isn't weak faith. It's the ordinary condition of following Jesus. Discernment is what God gives when certainty isn't on offer: fruit worth examining, a life worth measuring against, people free to tell you no, and permission to take the next step without the whole map.

Most people assume they read the Bible. Jesus suggests the reverse: the Bible reads you. It asks what you love, what power you're protecting, who you've decided doesn't deserve mercy — and a proud heart can make even holy words serve itself. Slavery, segregation, conquest, and cruelty have all been defended chapter and verse by people certain they were obeying God. The danger has never been Scripture. It's the ego that reads it.

Progressive Christianity isn't a new religion — it's a direction: faith that keeps growing, questions that aren't feared, and love as the first language of the church. Here's where it came from, what it actually teaches, and where Faith Over Factions walks alongside it — sharing its heart for justice and inclusion, while holding tightly to the cross, to many of the historic readings of Scripture, and to the reality of Christ's lordship.

Does caring for the poor belong to individuals and churches alone, or does God hold nations accountable too? This isn't about defending a party — neither has a consistent biblical vision of justice. But the prophets addressed judges, kings, and cities, not just private citizens. Charity asks, "Will I help?" Justice asks, "What kind of society are we creating?" Scripture insists both questions matter.

You still believe. You just can't pretend anymore. You left because you couldn't hear Jesus over the church noise — or you stayed and never fit. You asked real questions and got treated like a problem to be fixed. That doesn't make you faithless. It makes you beleaguered: besieged on all sides, still holding on to Christ. There are a lot of us out here, and the edges have more room than you'd think.

It is tempting to read about false prayer and immediately think of someone else — a leader, a movement, a spectacle. But before false prayer is a public problem, it is a human one. We have all wanted God near enough to bless us but not near enough to uncover us. Heaven isn't grading eloquence. Sometimes real prayer is barely a sentence: Lord, have mercy. I was wrong. Search me.

The names change. The details vary. But the wound is familiar: one gifted man became too central, too protected, too trusted, too hard to question. Was that just his failure, or was the model part of the problem? The New Testament never told us to build gatherings around one impressive man. It gives us something quieter and harder to market — elders, plural, shepherding together under the Chief Shepherd.

We've domesticated Revelation. Some turned it into a prophecy chart with helicopters and microchips. Others dismiss it as revenge fantasy. But John's apocalypse is not a puzzle box — it's an unveiling, and it has two targets: the compromised church and the corrupt empire. It won't let us pick which corruption to confront. That refusal is what makes it so unsettling to comfortable Christianity.

The words at the center of Trinitarian doctrine — ousia, hypostasis, homoousios — come from Greek philosophy, not Scripture, and they arrived centuries after the apostles, under imperial pressure. This is an honest look at whether those categories should be binding on believers, and at what Scripture actually shows: one God, known as source, as love made visible, and as present guide.