In God and the Gay Christian, Vines relies heavily upon other authors, many of whom also began with a strong gay-affirming bias. John Boswell was an openly gay historian. James Brownson, a more recent scholar, reversed his stance on the morality of same-sex relationships after his son came out. Michael Carden, a fringe gay Catholic who dabbles in astrology, has written on the "homo-erotics of atonement" and contributed to the Queer Bible Commentary, which draws upon "feminist, queer, deconstructionist, utopian theories, the social sciences and historical-critical discourses." Dale Martin, an openly gay man, believes neither that Jesus' resurrection is a historical fact, nor that the historical Jesus believed he was divine. These views do not represent a "high view" of the Bible.
Leaning upon experience rather than biblical context leads Vines to some inaccurate interpretations. For Vines, "bad fruit" in Matthew 7:17 refers to the experience of emotional or physical harm. But this does not line up with the storyline of the Bible. Under Vines's definition, crucifixion, martyrdom and self-denial would all be considered "bad fruit." Matthew 7:14 reads, "For the gate is narrow and the way is hard that leads to life, and those who find it are few." Following Jesus is not easy and can result in very difficult trials. Vines also neglects to note that two different Greek words are translated into one word, "bad." "Bad tree" literally means a rotten or diseased tree, while "bad fruit" is literally wicked or evil fruit. From the context of Matthew 7, "bad fruit" does not mean emotional or physical harm but refers to sin.
For Vines, "sexuality is a core part of who we are." This perspective makes his experiences (feelings, attractions, desires, orientation) essential to his identity. Our society may place a great emphasis upon a sexual identity, but Scripture does not. As a matter of fact, our identity should not be placed in anything (such as our sexuality, gender, or race) other than Jesus Christ.
Vines asserts that the biblical authors did not understand sexual orientation as we do today, as a fixed and exclusive characteristic. It is one thing to say that the biblical writers were ignorant. But it is a whole different matter to claim to hold to a "high view" of Scripture and imply that the author of the Bible, God himself, does not understand sexual orientation.