If the church doesn’t read the signs of the times, we will be right where we evangelicals were after Roe v. Wade—caught flat-footed and unprepared. Thankfully, the Catholics were there to supply an ethical framework and a sense of justice until some evangelicals—such as Francis Schaeffer and Jerry Falwell—emerged to rally for the lives of the unborn and their mothers.
So what should we do? Well, precisely what we should have done before and after Roe. We should recognize where the courts and the culture are, and we should work for justice. That means not simply assuming that most people agree with us on marriage. We must articulate, both in and out of the church, why marriage matters, and why its definition isn’t infinitely elastic.
We must—like the pro-life movement has done—seek not only to engage our base, those who already agree with us, but to persuade others who don’t. That doesn’t mean less talk about marriage and sexuality but more—and not just in sound bytes and slogans but in a robust theology of why sexual complementarity and the one-flesh union are rooted in the mystery of the gospel (Eph. 5:22-33).
We must—also like the pro-life movement—understand the importance of a Supreme Court that won’t will into existence constitutional planks by force of its own will. That requires a persuasive public witness, and a long-term as well as a short-term strategy. That means fighting—as we are doing—for the Court not to invalidate state definitions of marriage and for the culture to recognize that a state that can force people to participate in what they believe to be sin is a state that is too big for the common good.
Above all, we must prepare people for what the future holds, when Christian beliefs about marriage and sexuality aren’t part of the cultural consensus but are seen to be strange and freakish and even subversive. If our people assume that everything goes back to normal with the right President and a quick constitutional amendment, they are not being equipped for a world that views evangelical Protestants and traditional Roman Catholics and Orthodox Jews and others as bigots or freaks.
Jesus told us we would have hard times. He never promised us a prosperity gospel. He said we would face opposition, but he said he would be with us. If we are going to be faithful to his gospel, we must preach repentance—even when that repentance is culturally unwelcome. And we must preach that any sinner can be forgiven through the blood of Jesus Christ. That means courage and that means kindness. Sexual revolutionaries will hate the repentance. Buffoonish heretics, who want only to vent paranoia and rally their troops, will hate the kindness. So be it.
Our churches must be ready to call out the revisionists who wish to do away with a Christian sexual ethic. And we must be ready to call out those who tell us that acknowledging the signs of the times is forbidden, and we should just keep doing what we’ve been doing. An issue this culturally powerful cannot be addressed by a halfway-gospel or by talk-radio sloganeering.
The marriage revolution around us means we must do a better job articulating a theology of marriage to our people, as well as a theology of suffering and marginalization. It means we must do a better job articulating to those on the outside why children need both a Mom and a Dad, not just “parents,” and why marriage isn’t simply a matter of court decree. It means we must start teaching our children about marriage “from the beginning” as male and female when they’re in Sunday school. It means we may have to decide if and when the day will come in which we will refuse to sign the state’s marriage licenses.
Long term the prospects for marriage are good. Sexual revolutions always disappoint, and God has designed marriage, biblically defined, to be resilient. But, short term, the culture of marriage is dark indeed. That’s why we have a gospel that is the power of God.
This post originally appeared at Moore to the Point.
