Homosexual Marriage and the cost of conviction
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| Giotto di Bondone (1267-1337), Cappella Scrovegni a Padova, Life of Christ, Marriage at Cana (Photo credit: Wikipedia) |
The Supreme Court’s decision to strike down the Defense of
Marriage Act serves as a boost to ongoing efforts to legalize same-sex marriage
across the nation.
Christians believe marriage is defined by God and recognized by
government. But many today believe marriage is defined by government and must
be recognized by all.
For this reason, I’m not optimistic about the trends concerning
marriage and family in the United States. Neither am I sure of what all this
means for those who, in good conscience, stand against the tide.
But I am optimistic about the church of Jesus Christ.
We’ve been through societal transformations before, and we’re sure to go
through them again.
For example, the conversion of Constantine to Christianity in
313 A. D. was certainly good for the church. (We didn’t have to worry about
being fed to the lions in the Coliseum anymore.) But many aspects of the
church/state marriage turned out to be bad for the church. (True Christianity
suffered under the weight of the state’s corrupting power.) Some see the
positive aspects of that societal transformation as far outweighing the bad (Peter
Leithart,
for example), while others see the bad far outweighing the good (Stanley
Hauerwas).
The truth is, Constantine’s conversion was both good andbad
for the church.
Now let’s turn to our society’s redefinition of marriage. If we
truly believe Romans 8:28, that somehow, in
some way, God is working all things for the good of those who love Him, then
even when the culture swerves in an opposing direction, we ought to expect both
benefits and challenges.
Here are some developments we can expect in the days ahead:
1. THE LOSS OF A CULTURE OF MARRIAGE
Riding on a bus last week, I struck up a conversation with the
guy sitting next to me. He told me he worked for the government, was in his
early twenties, and his wife was finishing her last year of college. Right
away, I thought to myself: They must be Christians. Further conversation proved my
hunch was right. How did I know? Easy. Few people get married when they’re in
their early twenties and still in school. Couples either live together or
postpone marriage until they’ve settled into a career. A 22-year-old with a
ring on his finger might as well have been carrying a Bible.
Not long ago, a friend who lives in D.C. told me that whenever
he sees a young father and mother pushing a stroller with a couple of kids, he
immediately thinks, They must be Christians. Why? “There just aren’t a lot
of intact families in our area. When you see one, you just assume they’re
religious.”
Now, don’t misunderstand me. I recognize that
traditional family values do not equal biblical Christianity. Plenty of
folks from other religions see marriage as the cornerstone of civilization
(including Mormons, orthodox Jews and Muslims).
But these two examples give us a window into the future of
marriage and family in North America. The picture of a man and woman who
wait until their wedding night to consummate their relationship and then remain
committed for forty, fifty, even sixty years as they grow in their love for
each other and raise their kids and enjoy their grandkids simply isn’t the norm
anymore. It’s likely that churches will be one of the few places you’ll find
people married more than 60 years.
The arrival of same-sex marriage is just the next train stop on
a journey that began with the proliferation of birth control in the 1950’s and
1960’s. When pleasure and reproduction were divorced from a holistic
understanding of sex, the idea that sexual expression and childrearing should
be reserved for the committed relationship of a husband and wife began to
disappear. Add the abortion culture of the 1970’s, the establishment of
no-fault divorce, an increase in single moms and deadbeat dads, and the rise of
reproductive technologies, and it’s no wonder that people today don’t think of
marriage as a central institution for bringing new life into the world but
instead as an emotional and sexual union of two partners.
The bad news: When you look at other
countries that legalized same-sex marriage decades ago, you notice a dramatic
reduction in the number of people getting married. In all likelihood, we will
soon resemble our brothers and sisters in other parts of the world: we will
stand out for being the very thing that our grandparents would have thought
ordinary. One of God’s greatest gifts to us in common grace (the institution of
marriage) will be disregarded, leading to a number of societal ills and further
breakdown of the family.
The good news: In our churches, we
have the opportunity to show the world a better way. To show the world what
biblical manhood and womanhood looks like. To show the world the difference
between a covenant and a contract. To show the world the difference between
commitment based on feeling and a covenant based on faith.
The absence of a marriage culture will make biblical marriage
stand out all the more. We’ll be ordinary oddballs. So let’s not waste the
opportunity.
2. THREATS TO RELIGIOUS LIBERTY
One of the concerns of the religious community about legalizing
same-sex marriage is the potential threat
to religious liberty.
The bad news: As the norm of
marriage shifts, individual Christians will find themselves in situations where
they face penalties for refusing to violate their conscience. We’ve already
seen this take place when Christian caterers, for example, feel conflicted
about taking part in a same-sex wedding. Threats to religious liberty are
not good news for the church, because they cause us to spend time and energy in
preserving “space” for us to live according to our religious convictions
without fear of reprisal.
The good news: These threats may
bring about in the church a much-needed change of mindset. It’s time we
recognized we are no longer the “moral majority” and embrace our identity as
the “missional minority.”
My friends in Great Britain and Romania tell me it’s a noble
task to serve Christ when you are clearly in the minority. Though the
challenges often seem insurmountable, God’s people have the opportunity to
learn how to love those who oppose us, to serve and suffer under governmental
or cultural bigotry, and face hatred with respect and kindness. So let’s
recognize our minority status and learn to serve those who we’re called to show
God’s love.
3. THE COST OF CONVICTION
When it comes to churches and denominations, we will soon see
who is truly tethered to the authority of God’s Word no matter what way the
wind is blowing, and who is conforming to the pattern of this world. Churches
that embrace the new definition of marriage will show themselves to be in step with
contemporary society and radically out of step with the Christian Church for
two thousand years.
The bad news: Being a convictional Christian (especially in matters related to
sexuality, morality, and marriage) will likely mean the loss of cultural clout
and respectability. We will pay a personal and social cost for our beliefs, and
we need to be prepared.
The good news: Sociologist Rodney
Stark has shown that one of the most powerful engines of early church growth
was the fact that membership cost something. Why
is this the case? For one, paying a social cost tends to screen out those who
would fain religiosity in order to receive respect from society. Also, knowing
you are the minority and may be ostracized for your views increases the
level of commitment and participation of those who follow Christ.
Conclusion
The evangelical witness may be leaner in numbers in coming
years, but the upside is that the witness may be even more potent. The gospel
of God’s love in Christ is no less powerful in 21st century America than in 1st century Rome.
