A Positive Word on Evangelical Singleness

Every time I convince myself that this blog is a technologically sophisticated way for me to talk to myself, someone else emails me, catches me on Facebook, or leaves a comment that alerts me to the fact that there are, in fact, a few people reading this thing. To those of you that are in that category, you should know that my hard drive crashed about a month and a half ago, and the notes that were to serve as the skeleton for the rest of the "Evangelical Singleness" series disappeared into the ether. Unfortunately, this means that I have to wing it from here on out. Reading my first post, I think that all that really remains to be said is a positive word about the way that single adults can serve their churches. Most of what I have posted so far has been criticism; it's high time I said something constructive.

I would like you to be free from concern. An unmarried man is concerned about the Lord's affairs—how he can please the Lord. But a married man is concerned about the affairs of this world—how he can please his wife— and his interests are divided. An unmarried woman or virgin is concerned about the Lord's affairs: Her aim is to be devoted to the Lord in both body and spirit. But a married woman is concerned about the affairs of this world—how she can please her husband. I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided devotion to the Lord.

- I Corinthians 7:32-35, NIV

For Paul, at least in this passage, both men and women face exactly the same dilemma when considering marriage. Both can only marry at the cost of dividing their loyalties between the church and their mates. Single persons, on the other hand, can devote themselves entirely to the work of the church. In the pre-Reformation Christian tradition, Christians called to a single life of service were presented the option of monasticism as an outlet for this calling. Among Roman Catholic and Orthodox Christians, along with a few Anglicans, this tradition continues.

Most churches in the Protestant tradition, however, provide few opportunities for service particularly suited for single adults. As I have mentioned below, Protestants (especially those of the Reformed variety) have tended to spread monastic discipline and concern for hard work equally among all members instead of concentrating it in convents and monasteries. As a result, single adults in many Protestant churches have little access to any tradition that might help them channel their special gifts and energy into service for the church.

The anti-climactic suggestion to be made here is simply that the church must help single adults realize that their own singleness is not described by the New Testament as a state of lack, but as an opportunity for fuller service to the church. Single evangelicals need to feel encouraged and empowered to assume the responsibilities of lay ministry with a special sense of calling that cannot be assumed by married people, ordained or lay, who by definition have divided their loyalties between family and church. Churches that help their single adults to make this connection will be tapping a source of strength that has until now, in many cases, lay fallow.

This concludes my series, such as it is, on Evangelical Singleness. I promise not to get too ambitious again in the future. Speaking of the future, continue to return for more constructive thoughts on Baptist life, history, and theology.