Coming out of the bathhouse...
Here is a helpful and wise autobiographical account of one man's life of sexual perversion prior to repentance, along with a warning against the tactics of the sodomy lobby that are taking Emergents like Tony Campolo and Rob Bell by storm today. The article isn't for the faint of heart, but this piece does such a good job of smashing all the pro-sodomy propaganda to smithereens that every pastor and elder and deacon or deaconess should read it carefully.
Note particularly how gays and egalitarians share identical hermeneutical strategies. Following the sodomites' hermeneutical technique outlined below, for decades now egalitarians have checkmated the Pollyannas of the Evangelical Theological Society. Mr. Lee records how all the debates over the meaning of this or that Biblical verse or word have born the fruit of "the gay rights apologists (earning) a place at the table from which they will never be dislodged." This is precisely the way the egalitarians have won their battle, also. When kaphale and authentein have been parsed into oblivion, the egalitarians walk home chortling over their victory--and rightly so...A couple excerpts:
No single book was as influential in my own coming out as the now ex-Father John McNeill's 1976 "classic" The Church and the Homosexual. That book is to Dignity what "The Communist Manifesto" was to Soviet Russia. Most of the book is devoted to offering alternative interpretations of the biblical passages condemning homosexuality, and to putting the anti-homosexual writings of the Church Fathers and scholastics into historical context in a way that renders them irrelevant and even offensive to modern readers. The first impression of a naïve and sexually conflicted young reader such as myself was that McNeill had offered a plausible alternative to traditional teaching. It made me feel justified in deciding to come out of the closet. Were his arguments persuasive? Frankly, I didn't care, and I don't believe most of McNeill's readers do either. They were couched in the language of scholarship, and they sounded plausible. That was all that mattered.
McNeill, like most of the members of his camp, treated the debate over homosexuality as first and foremost a debate about the proper interpretation of texts, texts such as the Sodom story in the Bible and the relevant articles of the Summa. The implication was that once those were reinterpreted, or rendered irrelevant, the gay rights apologists had prevailed, and the door was open for practicing homosexuals to hold their heads up high in church. And there is a certain sense in which that has proved to be true. To the extent that the debate has focused on interpreting texts, the gay apologists have won for themselves a remarkable degree of legitimacy. But that is because, as anyone familiar with the history of Protestantism should be aware, the interpretation of texts is an interminable process. The efforts of people such as McNeill don't need to be persuasive. They only need to be useful.
This is how it works. McNeill reinterprets the story of Sodom, claiming that it does not condemn homosexuality, but gang rape. Orthodox theologians respond, in a commendable but naïve attempt to rebut him, naïve because these theologians presume that McNeill believes his own arguments, and is writing as a scholar, not as a propagandist. McNeill ignores the arguments of his critics, dismissing their objections as based on homophobia, and repeats his original position. The orthodox respond again as if they were really dealing with a theologian. And back and forth for a few more rounds. Until finally McNeill or someone like him stands up and announces, "You know, this is getting us nowhere. We have our exegesis and our theology. You have yours. Why can't we just agree to disagree?" That sounds so reasonable, so ecumenical. And if the orthodox buy into it, they have lost, because the gay rights apologists have earned a place at the table from which they will never be dislodged. Getting at the truth about Sodom and Gomorrah, or correctly parsing the sexual ethics of St. Thomas, was never really the issue.
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(H)ow is it possible to blame the promiscuity among homosexual men on homophobia, internalized or otherwise? On the basis of evidence no stronger than wishful thinking, Andrew Sullivan wants us to believe that legalizing same-sex "marriage" will domesticate gay men, that all that energy now devoted to building bars and bathhouses will be dedicated to erecting picket fences and two-car garages. What Sullivan refuses to face is that male homosexuals are not promiscuous because of "internalized homophobia," or laws banning same-sex "marriage." Homosexuals are promiscuous because when given the choice, homosexuals overwhelmingly choose to be promiscuous.
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So, what do we as a Church and a culture need to do? Tear down the respectable façade and expose the pornography beneath. Start pressuring homosexuals to tell the truth about their lives. Stop debating the correct interpretation of Genesis 19. Leave the men of Sodom and Gomorrah buried in the brimstone where they belong. Sodom is hidden in plain view from us, here and now, today. Once, when preparing a lecture on Cardinal Newman, I summarized his classic Essay on the Development of Christian Doctrine in this fashion: Truth ripens, error rots. The homosexual rights movement is rotten to the core. It has no future. There is no life in it. Sooner or later, those who are caught up in it are going to wake up from the dream of unbridled desire or else die. It is just a matter of time. The question is: how long? How many children are going to be sacrificed to this Moloch?
Thank you, Mr. Lee. May God protect all His sons and daughters from this Molech.