Evangelicals sit in a somewhat paradoxical relationship with these cultural narratives about homosexuality and weight. Ministries are tasked not only with fulfilling their institutional vocation of helping those with same-sex desires live faithfully but also with defending their legitimacy and distancing themselves from their problematic methods of the past (think shock therapy).
The eruption of controversy around the Komen Foundation’s decision to not renew its funding of Planned Parenthood and their stunning reversal (or was it?) has reinforced two truths: the culture war is a long way from over, and it is hardly a one-sided affair.
Regardless of our status, the form of our lives is to point beyond ourselves, to remind each other of the reality of the revelation which we have heard, to be a people among whom the Word of God is living and active. Otherwise, the married and the single risk saying to each other, “Go your way, for I have no need of you.”
*Real Marriage* buries the mystery along with Ephesians 5. There’s nothing left of it, both in the book’s candid descriptions of sexuality and in its transparent confessions about the Driscoll’s struggles. And the prose inevitably follows: it is clear, but rarely sings and only infrequently stirs.
Yes, the church needs to talk more about sex. But pastors may need to talk about it less.
At the heart of *Real Marriage* is a commendation of “friendship.” But this is, in its own way, dissatisfying.
Even ethical consumption stands in danger of being co-opted by the logic of brand identity and consumerism, and having its power muted as a result. Yet that does not excuse us as Christians from deliberating carefully about how to faithfully consume in a consumerist world.
The Gospel is not only an internal reality that helps us to get our hearts in the “right place” with respect to adoption. It is an external reality that should help us discern who we adopt and how we go about it.
Today’s politically liberal evangelicals may not be as different as some imagine.
Buildings (or other forms of technology) don’t determine our behavior, of course. But because they do make certain forms of life more plausible, our architectural judgment needs to be theologically informed, just like our artistic judgment and our technological judgment.
The shape of holiness has many imitators, and in a technologically sophisticated affluent culture such as ours, bodily perfection is among the most seductive.
Would it be better to no longer defend traditional marriage in the public square? Not opposing same sex marriage may not solve Christianity’s image problem.
It’s not enough (anymore) to be liberal on economic or racial issues and conservative on the sexual ones, as sexual politics have taken precedence over any others in the religious left.