Navigating Workplace Conflict with a Gay Boss Biblically
Biblical principles offer guidance for navigating workplace conflicts, emphasizing peaceful resolution and righteous conduct regardless of the specific nature of the disagreement or the individuals involved. The Bible addresses conflict resolution generally, rather than providing specific instructions for every conceivable scenario, such as conflicts with a superior who is gay.
A foundational principle for resolving disputes is found in Deuteronomy 17:8, which speaks to matters "too hard for you in judgment" and "matters of controversy," directing individuals to seek resolution in an appointed place [3]. Similarly, Exodus 18:16 describes Moses judging disputes between people and making known God's statutes and laws to them [4]. These passages highlight the importance of established processes and divine law in addressing disagreements.
Augustine, in his Homilies on the Gospels, advises being "kindly disposed toward thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge" [5]. This counsel underscores the value of swift and amicable resolution to prevent escalation. Augustine also discusses the need for correction, noting that while one should not spare faults in others, care must be taken so that rebuke does not make individuals worse or discourage others from a pious life [6]. This suggests a thoughtful and charitable approach to addressing issues, even when correction is necessary.
The Apostle Paul, in 1 Timothy 2:8, encourages prayer "without wrath and disputing" [9]. John Calvin interprets this as a call for believers to pray with a "peaceful conscience and assured confidence," free from alarm or doubt [9]. Chrysostom, also cited by Calvin, suggests that minds should be "calm and free from all uneasy f[ear]" when approaching God [9]. While this passage primarily concerns prayer, the underlying principle of avoiding wrath and disputation can be applied to interpersonal conflicts, advocating for a calm and measured approach.
The Bible also acknowledges the reality of human fallibility and the difficulty of perfect righteousness. Job 9:14 asks, "How then can I answer Him or choose my arguments against Him?" [2]. This reflects the human inability to perfectly contend with God, but it also implies the challenge of perfectly contending with fellow humans. Hosea 12:3 notes Jacob's contention with God, illustrating the human tendency toward struggle and conflict [1]. Even advanced Christians experience an "inward conflict" between reason, conscience, and evil passion, as Charles Hodge notes in his Systematic Theology [7]. This internal struggle suggests that external conflicts are also a natural, though regrettable, part of human experience.
When considering workplace dynamics, the focus remains on righteous conduct and seeking peace. Matthew Henry, commenting on Job 22:21, emphasizes the importance of good counsel and encouragement, even when one believes another to be a "bad man" [8]. This perspective suggests that even in difficult relationships, the goal should be to offer constructive guidance and hope.
The biblical framework for conflict resolution emphasizes seeking justice, acting with charity, and pursuing peace, rather than focusing on the personal characteristics or lifestyle of those involved in the conflict. The emphasis is on the nature of the dispute and the manner of its resolution, guided by divine principles.
Sources
- Hosea “In the womb he took his brother by the heel; and in his manhood he contended with God. -- Hosea 12:3”
- Job “Job 9:14 (BSB) — How then can I answer Him or choose my arguments against Him?”
- Deuteronomy “If there arises a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within your gates; then you shall arise, and go up to the place which Yahweh your God chooses. -- Deuteronomy 17:8”
- Exodus “Exodus 18:16 (BSB) — “Whenever they have a dispute, it is brought to me to judge between one man and another, and I make known to them the statutes and laws of God.””
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XI.--29. "Be kindly disposed,"[4] says he, "toward thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver t (part 4): said, "If I ascend up into heaven, Thou art 15 there; if I make my bed in hell, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me."[1] Or if the view is not accepted, that the wicked are said to be with God, althoug”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 9.--OF THE REASONS FOR ADMINISTERING CORRECTION TO BAD AND GOOD TOGETHER. (part 2): may be made worse by his rebuke, or that other weak persons may be disheartened from endeavoring to lead a good and pious life, and may be driven from the faith; this man's omission seems to be occasioned not by covetousness, but by a charitable consideration. But what is blame-worthy is, that they who themselves revolt from the conduct of the wicked, and live in quite another fashion, yet spare those faults in other men which they ought to repreh”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: subjects of the inward conflict here depicted. There is in them indeed often a struggle protracted and painful, between reason and conscience on the one side, and evil passion on the other. But there is not in the unrenewed that utter renunciation of self, that looking for help to God in Christ alone, and that delight in the law of God, of which the Apostle here speaks. What Romans vii. 7-25 teaches. Assuming, then, that we have in this chapter an account of the experience of a true and even of an advanced Christian, we learn that in ever”
- Job (Nonconformist/Puritan) “Matthew Henry on Job 22:21: Methinks I can almost forgive Eliphaz his hard censures of Job, which we had in the beginning of the chapter, though they were very unjust and unkind, for this good counsel and encouragement which he gives him in these verses with which he closes his discourse, and than which nothing could be better said, nor more to the purpose. Though he thought him a bad man, yet he saw reason to have hopes concerning him, that, for all this, he would be both pious and prosperous. But it is strange that out of the same mouth, and almost in the same breath, both sweet waters and b”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 11.3: also shaken by various assaults; for, in consequence of his assistance not being visible, we are seized with doubts, whether or not he cares about us, or wishes us to be saved, and things of that nature. They who take this view think that the word disputing denotes that alarm which arises from doubt. Thus, according to them, the meaning would be, that we should pray with a peaceful conscience and assured confidence. Chrysostom and others think that the apostle here demands that our minds should be calm and free from all uneasy f”