“Here I want to suggest four things the church in particular should do to help rebuild a strong marriage culture. After all, the church – either through action or inaction – will play a major role in the debate over the meaning of marriage.”

The Supreme Court’s ruling in Obergefell v. Hodges, redefining marriage everywhere in the United States, has left many of us wondering: What do we do now?

In my book Truth Overruled: The Future of Marriage and Religious Freedom, I present a comprehensive roadmap on how citizens of every walk of life should respond to the Court’s ruling.

Here I want to suggest four things the church in particular should do to help rebuild a strong marriage culture. After all, the church – either through action or inaction – will play a major role in the debate over the meaning of marriage.

I

First, the church needs to present a case for biblical sexuality that is appealing and that engages the best of modern thought. The virtues of chastity and lifelong marriage are enriching, but after fifty years, the church has still not devised a compelling response to the sexual revolution.

The legal redefinition of marriage could take place when and where it did only because the majority of Americans lacked a sound understanding of the nature of man and the nature of marriage.

The church needs to find a way to capture the moral imagination of the next generation. It needs to make the truth about human sexuality and its fulfilment in marriage not only attractive and appealing, but noble and exhilarating.

This is a truth worth staking one’s life on.

In the face of the seduction of cohabitation, no-fault divorce, extra-marital sex, nonmarital childbearing, pornography and the hook-up culture, what can the church offer as a more fulfilling, more humane, more liberating alternative? Until it finds an answer, the church will make no headway in the same-sex marriage debate, which is the fulfilment of those revolutionary sexual values.

The church needs to find a way to capture the moral imagination of the next generation.

A proper response to the sexual revolution also requires engaging – not ignoring – the best of contemporary thought, especially the best of contemporary secular thought. What visions of the human person and sex, of marriage and personal wholeness do today’s thinkers advance? Exactly where and why do their ideas go wrong? The church needs to show that the truth is better than a lie. And that the truth can defeat all lies. I provide a philosophical defence of the truth in Truth Overruled; we need theologians to continue developing theological defences.

In these efforts, we shouldn’t discount the potential of slumbering Christian communities to wake up. It’s easy to forget that, in 1973, the Southern Baptists were in favour of abortion rights and supported Roe v. Wade. Today they are at the forefront of the pro-life movement. Christians who are on the wrong side of the marriage debate today can change their minds if we help them.

II

The church’s second task is to develop ministries for those who experience same-sex attraction and gender identity conflicts. Such persons, for whom fidelity to the truth about human sexuality requires special courage, need our loving attention. Pope Francis’s description of the church as a “field hospital” after a battle is especially apt here.

These ministries are like the pro-life movement’s crisis pregnancy centres. Abortion is sold as the most humane and compassionate response to an unplanned pregnancy. It is not. And pro-lifers’ unprecedented grassroots response to women gives the lie to that claim. Likewise, those who believe the truth about marriage should be the first to walk with men and women dealing with same-sex attraction or gender identity conflicts, showing what a truly humane and compassionate response looks like.

The same-sex attracted, like everyone else, should have strong and fulfilling relationships. Marriage is not the only relationship that matters.

Young people experiencing same-sex desire can face isolation and confusion as their peers first awaken to the opposite sex. They suffer humiliation if they say too much, but they bear the heavy burden of a secret if they keep silent. Parents and teachers must be sensitive to these struggles. We should fight arbitrary or abusive treatment of them. As relatives, co-workers, neighbours and friends, we must remember that social hardship isn’t limited to youth.

A shining example of ministry to the same-sex attracted is Courage, an international apostolate of the Catholic Church, which has produced the documentary film The Desire of Everlasting Hills. Every community needs groups like this to help their same-sex-attracted neighbours discern the unique life of loving service to which God calls each of them and find wholeness in communion with others.

But this work can’t just be out-sourced to special groups and ministries. Each of us needs to be willing to form deep friendships with men and women who are attracted to their own sex or struggle with their identity, welcoming them into our homes and families, especially when they aren’t able to form marriages of their own.

After all, the conjugal view of marriage – that it is inherently ordered to one-flesh union and hence to family life – defines the limits of marriage, leaving room for meaningful nonmarital relationships, especially deep friendships. This is liberating. The same-sex attracted, like everyone else, should have strong and fulfilling relationships. Marriage isn’t the only relationship that matters.

As our society has lost its understanding of marriage, it has suffered a corresponding diminution, even cheapening, of friendship.

As I explain in my book, the conjugal view of marriage doesn’t denigrate other relationships. Those who would redefine marriage as a person’s most intense or deepest or most important relationship devalue friendship by implying that it’s simply less: less meaningful, less fulfilling. The greatest of Justice Kennedy’s errors may be his assertion that without same-sex marriage some people are “condemned to live in loneliness.” His philosophy of marriage is anaemic. And as our society has lost its understanding of marriage, it has suffered a corresponding diminution, even cheapening, of friendship.

We all need community, and those who for whatever reason never marry will know certain hardships that the married are spared. We should bring those left dry by isolation into other forms of community – as friends, fellow worshippers, neighbours, comrades in a cause, de facto members of our families, big siblings to our children, and regular guests in our homes.

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