We know that when you do church differently, questions come up. Sometimes they’re asked with genuine curiosity, and sometimes they come with a bit more bite. Either way, we believe it matters to answer clearly, honestly, and with love.
Here you’ll find some of the most common objections people raise about who we are and what we do. For each one, we’ve offered a thoughtful response, rooted in scripture, in tradition, and in the example of Jesus. Our hope isn’t to win arguments, but to show that inclusion, welcome, and belonging are not against the Gospel. They are at the very heart of it.
“You can’t be inclusive and Christian.”
Inclusivity is at the heart of the Christian faith. Jesus consistently welcomed those who were excluded or looked down upon by the religious leaders of his day. He ate with tax collectors and sinners (Luke 5:29–32), spoke with and honoured the Samaritan woman at the well (John 4:7–30), healed the outcast leper (Luke 17:11–19), and defended the woman caught in adultery (John 8:1–11).
The Gospel invitation has always been one of welcome. “Come to me, all who are weary and burdened, and I will give you rest” (Matthew 11:28). All means all, not only those who fit a certain mould. As Paul writes, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28).
Exclusivity is not faithfulness, it is fear. To be inclusive is not to compromise, but to follow Christ’s example of radical love and open arms. To close the door is to betray the very heart of the Gospel; to open it is to live it.
“But the Bible says…”
Some verses are often used as weapons against inclusivity. Taken out of context, they seem to close doors. But when we read them in the light of Christ, who summed up the law as love of God and love of neighbour, we see a very different picture.
Leviticus 18:22 / 20:13 “Do not lie with a man as one lies with a woman…”
These verses come from the holiness code in Leviticus, the same code that also forbids eating shellfish, wearing clothes of mixed fabrics, and planting two kinds of seed in the same field. Most Christians no longer follow those rules, because Jesus fulfilled the law (Matthew 5:17), and Paul writes, “Christ is the end of the law” (Romans 10:4).
To single out one verse while ignoring the rest is not faithfulness, it is inconsistency. Jesus never used this verse, and never excluded anyone on this basis. His command was clear: “Love your neighbour as yourself.” (Matthew 22:39).
Romans 1:26–27 “God gave them over to shameful lusts…”
Paul’s words here are part of a wider passage about idolatry, not about loving, mutual relationships. The practices described were tied to pagan temple rituals, often involving exploitation. This is about worship gone wrong, not the faithful love between two people.
When Paul’s teaching is read in context, it points us away from idolatry and towards Christ. And Christ’s teaching is rooted in love: “Come to me, all you who are weary and burdened, and I will give you rest.” (Matthew 11:28). There is no exception clause in that invitation.
1 Corinthians 6:9–10 “Neither the sexually immoral… nor men who have sex with men… will inherit the kingdom of God.”
Here Paul uses two Greek words: malakoi and arsenokoitai. Scholars debate their meaning, but most agree they do not refer to committed, loving relationships as we understand them today. The modern word “homosexuality” was only inserted into translations in the last century.
More importantly, Paul’s conclusion is not about exclusion but transformation: “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ.” (1 Corinthians 6:11). The emphasis is grace, not rejection.
The Greater Law
Whenever verses are used as weapons, we return to Jesus’ own words:
“‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbour as yourself.’ All the Law and the Prophets hang on these two commandments.” (Matthew 22:37–40)
“The entire law is fulfilled in keeping this one command: ‘Love your neighbour as yourself.'” (Galatians 5:14)
“God shows no partiality.” (Acts 10:34)
If our interpretation of Scripture leads us away from love, it cannot be faithful to Christ. Inclusivity is not ignoring the Bible, it is obeying the heart of it. We welcome and support the entire LGBTQIA2+ community. Love is love. Always.
“You can’t bless or allow same-sex marriages. It’s against God’s design for marriage.”
We believe marriage is about love, covenant, and faithfulness, not exclusion. When two people choose to commit their lives to one another in love and fidelity, we see that as holy. To deny that because of gender is not faithfulness, it is discrimination.
At Light’s Hope we affirm and celebrate same-sex marriages because Jesus’ welcome has no fine print. His ministry honoured the dignity of those others rejected. To follow him means doing the same, opening the table, not closing the door.
But the Bible says…
Genesis 2:24 — “A man leaves his father and mother and clings to his wife, and they become one flesh.”
This verse describes one cultural form of marriage, not the only possible form. The heart of the text is about love, covenant, and unity, principles that apply equally to same-sex couples.
Leviticus 18:22 — “You shall not lie with a man as with a woman; it is an abomination.”
This verse refers to ritual purity codes in ancient Israel. The same section also forbids eating shellfish, wearing mixed fabrics, and other laws Christians no longer follow. To single this one verse out against LGBTQIA+ people is selective and unjust.
Romans 1:26–27 — “Men committed shameless acts with men and received in their own persons the due penalty for their error.”
Paul here is addressing idolatry and exploitative sexual practices common in Roman culture, not loving, mutual relationships. He had no concept of marriage equality as we understand it today.
1 Corinthians 6:9–10 — “Neither the immoral, nor idolaters, nor adulterers, nor men who have sex with men… will inherit the kingdom of God.”
The Greek words here are disputed and don’t clearly refer to consensual same-sex relationships. They more likely reference exploitation and abuse. Using this verse against loving couples is a mistranslation and misuse.
The Bible does not condemn faithful, loving same-sex relationships. What scripture blesses again and again is love, fidelity, justice, and compassion. When we see two people embodying those things, we believe we are seeing the presence of Christ. That is why we celebrate and bless same-sex marriages.
“Transgender and intersex people can’t be included.”
We believe every person is made in the image of God, and that includes transgender and intersex people. To be transgender is to walk honestly in the truth of who you are. To be intersex is simply to be born as God created you. Neither identity steps outside God’s plan. What harms people is not who they are, but being told they cannot belong.
Our church does not ask people to hide or erase themselves. We believe authenticity, dignity, and truth reflect the God who made us. Jesus never demanded people fit a mould before they could be loved. He met people as they were, and called them beloved. That is the Gospel we follow.
But the Bible says…
Some argue that “male and female he created them” (Genesis 1:27) excludes transgender and intersex people. But this verse is about human dignity, not about limiting creation to two rigid categories. Scripture often speaks in poetic pairs, day and night, land and sea, yet we know there is dawn and dusk, estuaries and marshes. Genesis 1:27 affirms all people are made in God’s image, not that complexity is forbidden.
Intersex people are a natural part of creation, living proof that “male and female” is not as absolute as some would claim. To deny their reality is to deny the richness of God’s creation.
And Jesus himself says: “There are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others, and there are those who choose to live like eunuchs for the sake of the kingdom of heaven” (Matthew 19:12). In the ancient world, eunuchs were people who did not fit neatly into the male–female binary. Yet Jesus recognises them, honours them, and makes space for them in the Kingdom.
Isaiah 56 echoes this: “To the eunuchs who keep my Sabbaths, who choose what pleases me and hold fast to my covenant — to them I will give within my temple and its walls a memorial and a name better than sons and daughters” (Isaiah 56:4–5). God promises dignity and belonging to those outside the binary.
Paul writes: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28). In Christ, identity is not erased, it is embraced and held whole.
The Bible, when read carefully, does not erase transgender or intersex people. It points to a God whose Kingdom is wide enough for all, whose love is deeper than categories, and whose promise is honour for every child of God.
If our theology cannot make space for transgender and intersex people, then it is not God we are defending. It is our fear.
“Women Can’t Be Priests”
That argument doesn’t hold when you look at Scripture and the early church. Women have always been central to God’s story, and the New Testament shows them leading, teaching, and proclaiming the Gospel.
Mary Magdalene was the first witness to the resurrection and was commissioned by Jesus himself to go and tell the disciples (John 20:17–18). The earliest church called her the apostle to the apostles.
Phoebe is named by Paul as a deacon of the church in Cenchreae and trusted as the one to deliver his letter to the Romans (Romans 16:1–2).
Junia is described by Paul as “outstanding among the apostles” (Romans 16:7), not just a follower, but an apostle.
Priscilla, alongside Aquila, taught Apollos, one of the most important preachers of the early church (Acts 18:26). Paul always names her first, signalling her prominence.
The priesthood is about proclaiming Christ and serving his people. Jesus himself broke cultural expectations by teaching women (Luke 10:39), allowing them to sit at his feet as disciples, a role normally reserved for men.
When Paul says “there is neither male nor female, for you are all one in Christ Jesus” (Galatians 3:28), it is a clear statement that gender is no barrier to the work of the Gospel. Limiting ministry by gender is not biblical faithfulness, it is cultural tradition.
The calling of women into ministry is not a modern invention. It is a return to the example of Jesus and the practice of the early church. If Christ entrusted the message of resurrection to a woman, who are we to silence her voice at the altar?
But the Bible says…
Some verses are used to argue that women cannot lead, teach, or serve as priests. But when we read them in context, alongside the wider witness of Scripture, we see that women’s voices were never meant to be silenced.
1 Corinthians 14:34–35 “Women should remain silent in the churches. They are not allowed to speak, but must be in submission…”
This passage reflects a specific issue in the Corinthian church, disorder in worship. Paul’s concern throughout the chapter is that “everything should be done in a fitting and orderly way” (1 Corinthians 14:40). These verses were addressing a local disruption, not laying down a universal ban on women speaking.
Elsewhere, Paul assumes women are praying and prophesying in church (1 Corinthians 11:5). Prophecy and prayer are public ministries, so clearly Paul is not silencing women altogether. His concern was order, not exclusion.
1 Timothy 2:11–12 “I do not permit a woman to teach or to assume authority over a man; she must be quiet.”
Again, context matters. Timothy was leading the church in Ephesus, where false teaching and pagan goddess worship were influencing the community. Paul’s restriction is addressing a local problem, women who had not been educated in the faith were spreading error.
The Greek word translated “assume authority” (authentein) is rare and carries a sense of domination or abuse of power, not healthy leadership. Paul’s point was not to forbid women from teaching, but to stop destructive behaviour.
The Wider Witness of Scripture
Phoebe, a deacon of the church (Romans 16:1–2).
Junia, named as an apostle (Romans 16:7).
Priscilla, taught Apollos, one of the early church’s great preachers (Acts 18:26).
Mary Magdalene, the first to proclaim the resurrection, commissioned directly by Jesus (John 20:17–18).
Paul himself affirms women as co-workers in the Gospel again and again (Philippians 4:2–3, Romans 16:3–7). His ministry was not about silencing women, but about ensuring the Gospel was preached faithfully.
The Greater Law
Jesus himself welcomed women as disciples (Luke 10:39), entrusted the resurrection to a woman, and broke through cultural restrictions to affirm their place in God’s Kingdom. His command was love (Matthew 22:37–40), not exclusion.
The Church does not silence women, it follows Christ by lifting every voice he has called.
“You’re not a real church.”
We hear this one sometimes, and honestly it says more about assumptions than about reality. A church is not defined by its age, its building, its denomination, or who gives it permission to exist. It is defined by Christ.
Jesus himself said: “Where two or three gather in my name, there am I with them.” (Matthew 18:20). That is the only qualification he gave. His presence, not a postcode or a permission slip, is what makes a church real.
The earliest Christians had no buildings, no centralised authority, and no official recognition. They met in homes, in fields, by riversides. They shared bread and wine, prayed together, cared for one another, and proclaimed the risen Christ. By every measure that matters, they were the church, and so are we.
At Light’s Hope we gather around Word and Sacrament. We baptise, we share Communion, we pray, we serve, we care for one another, and we follow Jesus. We ordain ministers, we plant communities, we uphold safeguarding, and we live out our faith in practical love. These are not the marks of a pretend church. They are the marks of the real thing.
But the Bible says…
Matthew 16:18 “You are Peter, and on this rock I will build my church…”
Jesus says “I will build my church,” not “an institution will build it.” The rock is Peter’s confession of faith in Christ as Messiah. The foundation of the church is Jesus himself (1 Corinthians 3:11), not a denominational headquarters.
Ephesians 4:4–5 “There is one body and one Spirit… one Lord, one faith, one baptism.”
This speaks to unity in Christ, not uniformity in structure. The early church already met in diverse communities across different cities, Corinth, Ephesus, Antioch, Rome, all with their own leadership, but united in one faith. Unity has never meant one institution, but one Spirit.
1 Peter 2:9 “You are a chosen people, a royal priesthood, a holy nation, God’s special possession…”
Peter describes the whole people of God as the priesthood. Authority in the church is always rooted in the call of Christ, not in a central registry.
The Greater Law
If being a “real church” means choosing between institution and Christ, we choose Christ every time. And we’re in good company. The earliest followers of Jesus made exactly the same choice.
“Other paths and cultures are heresy.”
The Bible tells a very different story. Again and again, God works through those who are outside the expected boundaries.
Ruth was a Moabite, from a people often regarded as enemies of Israel. Yet through her loyalty and faith, she became part of God’s story and the family line of Jesus (Ruth 1:16, Matthew 1:5).
The Magi who first worshipped the newborn Christ were not Jews, but astrologers from the East (Matthew 2:1–12). God revealed the star to them, and they came to honour Jesus before many of his own people recognised him.
The Samaritan woman at the well (John 4:7–30) was not only a woman, but from a group despised by the Jews. Yet she became the first evangelist in John’s Gospel, running to tell her whole town about the Messiah.
Cornelius, a Roman centurion and Gentile, was accepted by God before Peter even finished speaking (Acts 10:44–45). Peter’s response was clear: “I now realise how true it is that God does not show favouritism but accepts from every nation the one who fears him and does what is right.” (Acts 10:34–35).
Throughout Scripture, God’s Spirit breaks through cultural and religious boundaries to reach people wherever they are. The idea that other paths are heresy misses the bigger truth: God’s love is not limited to one nation, culture, or category.
Jesus himself summed up the law and prophets in love (Matthew 22:37–40). Wherever there is true love of God and neighbour, the Spirit is at work.
But the Bible says…
Ruth Ruth was a Moabite, a foreigner from a people often despised by Israel. Yet her loyalty and love became part of God’s plan. “Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.” (Ruth 1:16). She was welcomed, honoured, and became the great-grandmother of King David, and part of the family line of Jesus himself (Matthew 1:5).
The Magi The first to honour the newborn Christ were not priests or Pharisees, but Magi, astrologers from the East (Matthew 2:1–12). God revealed the star to them and led them to worship Jesus before many of his own people recognised him.
The Samaritan Woman In John 4, Jesus speaks with a Samaritan woman, someone doubly excluded, as a woman and a Samaritan. Yet she becomes the first evangelist in John’s Gospel, running to tell her whole town about the Messiah (John 4:39).
Cornelius Cornelius was a Roman centurion, a Gentile outsider. Yet while Peter was still speaking, “the Holy Spirit came on all who heard the message” (Acts 10:44). Peter declared: “I now realise how true it is that God does not show favouritism but accepts from every nation the one who fears him and does what is right.” (Acts 10:34–35).
The Greater Law Jesus himself said: “Love the Lord your God with all your heart, and love your neighbour as yourself. All the Law and the Prophets hang on these two commandments.” (Matthew 22:37–40).
God’s Spirit is not confined to one nation, culture, or tradition. The Bible shows again and again that love, faith, and obedience matter more than background. To dismiss other paths entirely is to miss the wideness of God’s grace.
“Jesus is the only way.”
We take Jesus’ words seriously when he said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6). But we believe those words are not about exclusion, but about relationship. They are not a fence to keep others out, but a door into God’s love.
For us as Christians, Jesus is central. We pray in his name, follow his example, and trust his love. But holding Jesus at the centre of our own faith does not mean shaming or dismissing others. The Bible itself shows God moving through outsiders, foreigners, and people from other traditions. Our faith teaches us to walk in the way of Christ without using him as a weapon against others.
But the Bible says…
Some people use John 14:6 as if it means anyone outside their tradition is condemned. But Scripture itself shows God at work in many surprising places.
Ruth was a Moabite, from outside Israel, yet her love and loyalty made her part of the line of Christ (Ruth 1:16, Matthew 1:5).
The Magi, astrologers from the East, were guided by God to honour the infant Christ (Matthew 2:1–12).
The Samaritan woman became the first evangelist in John’s Gospel despite her background (John 4:39).
Cornelius, a Gentile Roman, was filled with the Spirit before Peter finished preaching (Acts 10:44–45).
Even Jesus said, “I have other sheep that are not of this fold. I must bring them also” (John 10:16). And when asked about the greatest commandment, he gave this law: “Love the Lord your God… and love your neighbour as yourself. All the Law and the Prophets hang on these two commandments” (Matthew 22:37–40).
For us, Jesus is the heart of our path. But we also recognise that God’s Spirit cannot be boxed in by our labels. Our calling is not to police how others walk, but to walk faithfully ourselves in Christ’s love, and to honour the truth that God’s grace is wider than any of us can see.
If “Jesus is the only way” is used to shut down other faiths, it misses the point. For us, Jesus is the way we walk, but God’s love is bigger than our fences.
“Witchcraft Is Evil”
When people say “witchcraft is evil,” they are usually picturing curses, devil-worship, or harmful magic. That is not what we mean when we talk about witchcraft. For us, witchcraft is heritage, healing, and faith woven through creation. It is the knowledge of herbs, the rhythm of the seasons, the prayers passed down through families. It is a way of caring, blessing, and honouring God’s world.
The Bible does not condemn healing, prayer, or natural wisdom. It condemns exploitation and harm. Oil, incense, and blessing are all part of scripture itself (James 5:14, Exodus 30:7–8, Acts 19:11–12). What the Bible calls sorcery is not folk practice or healing, it is manipulation, poison, and idolatry.
The confusion comes from mistranslation. The most infamous verse, Exodus 22:18, is usually read as: “Do not allow a witch to live.” But the original Hebrew word, mekhashephah, means “poisoner,” someone who uses potions to harm or kill. King James I, obsessed with witches and author of Daemonologie, deliberately changed the word to “witch” in his translation. His fear and politics shaped the text, and that mistranslation has been used for centuries to justify violence, especially against women.
Witchcraft as we practise it today is not about poison or harm. It is about life, love, and healing. It does not stand against Christ, it walks in step with him.
But the Bible says…
Exodus 22:18 “Do not allow a witch to live.”
The original Hebrew word here is mekhashephah, which means “poisoner.” It refers to those who used harmful potions to exploit or kill. It was never about healers, midwives, or those who worked with herbs.
The King James Bible changed this word to “witch” because James I was obsessed with witch trials and wrote his own book against witches. This mistranslation caused centuries of persecution, but it was never faithful to the original text.
The verse warns against harm and exploitation, not against healing practices.
Deuteronomy 18:10–12 “Let no one be found among you who practices divination or sorcery, interprets omens, engages in witchcraft…”
These words warn against idolatrous practices that involved child sacrifice and attempts to control gods. The concern is abuse and manipulation, not natural wisdom or blessing.
Acts 8:9–24 (Simon the Sorcerer) Simon’s sin was not that he worked magic, but that he tried to buy the gift of the Holy Spirit. Peter’s rebuke makes this clear: “You thought you could buy the gift of God with money!” (Acts 8:20). The warning is against exploitation, not against healing or blessing.
The Greater Law Jesus never condemned healing, blessing, or natural practice. His command was simple: “Love the Lord your God… and love your neighbour as yourself. All the Law and the Prophets hang on these two commandments.” (Matthew 22:37–40).
If a practice flows from love, honours God, and brings care and healing, it is not condemned. What the Bible rejects is harm, not heritage.
So when people say “witchcraft is evil,” the truth is simpler: poison is evil, exploitation is evil, harm is evil. But healing, blessing, and heritage, the work of witches who walk in love, is not condemned by Scripture. It is part of God’s gifts.
And if King James’s paranoia has shaped our theology more than Christ’s command to love, then we need to rethink who we are really following.
“You’re watering down the Gospel / cheap grace.”
It’s a common accusation, that making the church inclusive somehow weakens the Gospel. But in truth, the Gospel has never been about gatekeeping; it has always been about grace. To welcome all people, including those the world rejects, is not watering it down, it is living it fully.
Grace is not cheap. Grace cost Jesus everything. What makes it costly is not our ability to earn it, but his willingness to give it. We don’t diminish the Gospel by opening the doors wide; we honour it by refusing to make God’s love smaller than it is.
An inclusive church does not say “anything goes.” It says we walk together in love, accountability, prayer, and discipleship. The difference is that we do not set up barriers to belonging. We let Christ be the one who transforms lives, instead of pretending we have the right to decide who is in and who is out.
But the Bible says…
Paul writes, “For it is by grace you have been saved, through faith, and this is not from yourselves, it is the gift of God, not by works, so that no one can boast” (Ephesians 2:8–9). Grace is never earned, only given.
Some point to Paul’s warning against “cheap grace,” but Paul also says: “Shall we go on sinning so that grace may increase? By no means!” (Romans 6:1–2). The point is not that grace is weak, but that grace is strong enough to call us into new life.
Jesus himself says, “Come to me, all who are weary and burdened, and I will give you rest” (Matthew 11:28). He doesn’t set conditions for belonging. He opens the door, then invites us into transformation.
The Gospel is not cheapened by welcome, it is fulfilled by it. The hardest standard of all is not law, but love: “Love the Lord your God with all your heart… and love your neighbour as yourself. All the Law and the Prophets hang on these two commandments” (Matthew 22:37–40).
Cheap grace is when we shrink God’s love to fit our rules. Costly grace is when we open our doors wide and let Christ do the work of transformation. Grace is not about lowering the bar, it is about opening the door. God’s love meets us as we are, and then leads us into who we are called to become.
“You’re deceiving people / wolves in sheep’s clothing.”
It’s a heavy accusation, but the truth is simple: deception hides the truth, while our whole ministry is about bringing it into the light. We are open about who we are, what we believe, and how we worship. There are no hidden agendas. We don’t tell people they must believe in order to belong, we don’t force doctrine, and we don’t demand conformity. Instead, we make space for people to walk honestly, to ask questions, to wrestle with doubt, and to encounter Jesus’ love at their own pace.
Being “wolves in sheep’s clothing” means pretending to be something you are not in order to harm. But our welcome is genuine, our faith is transparent, and our calling is to embody Christ’s love. We stand against the wolves, the ones who use religion to exploit, exclude, or abuse. We do not stand with them. Our community exists to be a place of genuine belonging, not a trap.
But the Bible says…
Jesus warned, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). He wasn’t condemning welcome or inclusion, he was warning against leaders who exploit, manipulate, or harm. Wolves use people for their own gain. By contrast, Jesus says, “By their fruit you will recognise them” (Matthew 7:16). The fruit of our church is love, safety, and belonging, not fear or abuse.
Paul makes the same point: “Our appeal does not spring from deceit or impure motives, nor are we trying to trick you. On the contrary, we speak as those approved by God to be entrusted with the gospel” (1 Thessalonians 2:3–4). Transparency and honesty mark true ministry.
And Christ himself says, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). Our calling is not to deceive or devour, but to follow the Good Shepherd by laying down love, care, and genuine welcome for all who come.
So if someone calls us wolves, the test is simple: look at the fruit. Does it bring harm or healing? Exclusion or belonging? Fear or love? By that measure, we are not wolves in sheep’s clothing. We are shepherds walking in Christ’s steps.
Objections will always come, Jesus himself faced them. But his response was always the same: to love, to welcome, and to point people back to God. That is the path we are choosing too.
We don’t claim to have all the answers, but we do believe in the One who does. Our calling is simple: to follow Christ in love, to hold the doors of the church wide open, and to walk with people honestly as they explore faith.
If you’ve read these answers and still have questions, that’s welcome here too. Because questions are not threats to faith, they’re part of the journey. And wherever you are on that road, you are welcome among us.
“Welcome one another, therefore, as Christ has welcomed you.” (Romans 15:7)