Rosaria Butterfield On AGR About Lies Of The Anti-Christian Age

Side-B gay Christianity believes that the sin of homosexuality is not in the desire but in the practice, as though sin were not an ethical and moral problem but really just a physical one. In a Roman catholic soteriology, that all makes sense, but all of a sudden in 2018, an at-this-point notorious gay pastor in the PCA Greg Johnson of Memorial brought it to the PCA and all of a sudden, Side-B gay Christianity became our problem.
Rosaria Butterfield

Pastor Chris Gordon interviews Rosaria Butterfield on human sexuality, shifts in culture and the church, and her upcoming book Five Lies Of Our Anti-Christian Age.

Listen to the full interview here.

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2 comments

  1. An excellent interview. What I’m still having trouble understanding, though, is why “the church,” and maybe because it’s not the real Church, is having such difficulty with this issue. Perhaps the banner hanging on the front of Boston’s “Church” of the covenant says it all…

    On the front of one of the oldest and most beautiful churches in the country, the Church of the Covenant in Boston (originally a Congregationalist church), hangs a large banner on which is written:

    “And God said…
    “Protect Abortion Access 4 All
    “Ensure Black Lives Matter
    “Honor Bodily Autonomy
    “Defend LGBTQ+ Rights
    “End Voter Suppression
    “Turn Guns into Plows
    “Abandon Fossil Fuels
    “Provide Sanctuary
    “Abolish Prisons
    “Disarm Hate
    “Speak Truth
    “Breathe [??]
    “In other words…
    “Love”

    None of this makes any sense when properly exposited from Scripture, but there we have it nonetheless! And this “love” business…perhaps people like these need to take a closer look at John’s three letters so they can see that real “love” means to care about fellow congregants enough to apply proper discipline or, as the Apostle Paul says in 1 Cor. 5:11

  2. I always learn something from Butterfield.

    1. In this episode, she puts the accusations of emotional abuse in perspective by pointing out that abuse usually requires power/authority.

    I think this point could be pressed to place Revoice in the context of social justice: Johnson’s confessions are made socially, voluntarily, ceremonially, and publicly rather than to the courts (BCO 38). Johnson’s accusations are also made socially, voluntarily, ceremonially, and publicly rather than to the courts (BCO 32).

    2. Here is a paraphrase of some wordcraft she pointed out: homosexual is defined as a speculative or hypothetical tendency, while heterosexuality “typically means attractional polygamy.”

    I think this point could be pressed to place Revoice in the context of critical theory. Here’s the reversal: Historically, homosexuality is tautologically sinful and heterosexuality is tautologically positive, a part of creation design. Johnson reverses this by suggesting homosexuality is only a temptation, and giving heterosexuality the functional definition of sin.

    When Johnson appears to be criticizing heterosexuality as 90% disordered (pg 141), he’s actually criticizing lust or polygamy.

    My own two cents: Since heterosexual/homosexual are 19th century social constructs just like race, there are lots of comparisons. But they are morally weighted differently. Heterosexual/Homosexual really has a morally favored binary by creation design, while any moral value in white/black is itself a social construct. In the sexual binary we’re taking away a moral framework, and in the race binary we’re adding a moral framework. We will expect to see similarities in how words are redefined. The use of confession/accusation is very similar. Even the Scripture verses have a lot in common, redefining Jew/Gentile to mean majority/minority and repurposing the eschatological visions (every tribe for race, not married for sex).

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