What follows are some random thoughts relative to the legalization of homosexual marriage in the United States.
As I wrote a year and a half ago, Jesus’s own thoughts on matters like sex, shrimp and sacrifice are a matter of public record. Jesus’s church rightfully shares his judgment on all sexual sin. More than that, the church is called to disciple the nations, “teaching them to observe all that [Jesus] commanded” (Matthew 28:19-20). The church calls upon all rulers to obey God and “punish those who do evil and . . . praise those who do good” (1 Peter 2:14) — not the reverse. A necessary part of this is to rightfully judge evil and good, so that we do not “call evil good and good evil” (Isaiah 5:20).
Adam Ford makes helpful clarifications about the non-hateful Christian response, along with some wise insight into how much love is really being conveyed by all these rainbows everywhere. It is partly because a Christian fervently hopes to share a table at the heavenly feast with his opponents that he strenuously opposes their position. It is because a Christian has already wholly set aside her will to autonomous self-determination that she believes there is any possibility of inviting others to join herself in doing so.
In all this, the West is moving towards a Girardian dénouement. All individuals and societies must be justified. They will either be justified by God or must justify themselves. Self-justification takes place only by scapegoating others. It is clear that the new normal is not a classically liberal mutual understanding but is seeking to justify itself by scapegoating those who are opposed to it. There is no category for opposition other than “hatred,” and the cure for such hatred begins with steep fines. To their credit, some activists recognize this dangerous path; Camille Paglia has long been just such a breath of fresh air.
In some ways this is just one of many other ways in which Jesus’s church has been and will be scapegoated. But we all know that scapegoating does not end with steep fines; it must progress to the “death” of the scapegoat in order to feel wholly self-justified; otherwise the scapegoat is a constant bit of sand in the teeth reminding society that it is not justified. And this is also why the scapegoating can become such a pile-on—everyone desires to be justified. Scapegoating is a powerful agent of unification, surpassed only by Jesus the great scapegoat himself. All this is why everything must come to a crisis. Because of the power of unity and justification, the crisis must be almost as drunkenly, giddily grotesque as Lewis’s That Hideous Strength.
The crisis can be resolved either by the “death” of the scapegoat (e.g., as with the church under communism in the past century) or the “death” of the society (in repentance, as with Jonah’s Nineveh). Even in the death of the church there is great hope for the church because that is always the seedbed of future growth of Jesus’s kingdom. Scapegoating does not produce either enduring unity or enduring justification, and society will continue its search until it finds permanent justification in Jesus. So whatever may come, the church can continue to confidently call people to repentance, and confidently endure any kind of suffering knowing that Jesus will cause it to bear fruit.
It is important, however, that the church does not justify the scapegoating. We must be like Job before his scapegoating “friends.” We are confident we are justified; and in this matter we are in the right and we are not actually filled with hatred, full stop. It must be clear that the scapegoating is unjustifiable. It can even be made clear where and how the scapegoaters and their scapegoating are ridiculous. Scapegoating is shameful in itself and it always exists to cover up more shame—shame that has a proper covering only in repentance and the death of king Jesus.
Lastly, here are some bracing thoughts from Toby Sumpter. In the meantime, carry on singing the Psalms!