Hopefully, places like City Church in San Francisco, who have recently embraced same sex marriage, will realize the full implications of that decision before queerness starts to define their entire belief system. In some ways, apostate Oneist churches are showing the way for the culture. If the body of Christ is queer, so will be the body politic. Just as apostate churches are seeking total integration of “gayness,” so must the culture.

Ironically, this claim [“the body of Christ is queer”], by an ordained bi-sexual female, Layton E. Williams, in the PC(USA), appeared the day before the decision of the U.S. Supreme Court to legalize same sex marriage in all fifty states.

Culturally, this legal decision represents an historic moment for the United States. The Declaration of Independence, declaring that rights and laws are endowed by the Creator, has been rendered meaningless by a fake redefining of marriage, with no reference to the Creator or to any objective standards. The charade is over. This decision indicates that what has been happening for some time is finally here for all to see: the USA is clearly a “godless nation.” Let public figures supporting this decision no longer say or sing: “God bless America.” or “Amazing Grace.” It is just as worthless as their view of marriage.

This is a victory for “progressives,” though we have not made much progress. Augustine in his City of God vividly describes the 5^th century pagan “games” offered in honor of Tanit, the celestial “virgin” and mother of the gods. He also describes the public display of the goddess’s homosexual priests.

They were seen yesterday, their hair most, their faces covered in make-up, their limbs flaccid, their walk effeminate, wandering through the squares and streets of Carthage, demanding from the public the means to subsidize their shameful life.

We still have such parades. The difference is that often at the head of our parades are ordained “Christian” ministers. In some ways the apostate church is leading the culture. Indeed, it is the homosexual “theologians” who really understand the logic behind this cultural movement. Episcopal LGBTQ advocate Marie Alford-Harkey stresses the need for more bisexual-friendly churches, which celebrate sexual diversity through the mediums of preaching and worship, proposing “the Queer God who challenges the oppressive powers of heterosexual orthodoxy…[in order] to liberate God from the closet of traditional Christian thought.” In other words, inclusive churches are not simply accommodating practice but developing a whole new theory of theology and community.

The formulation of Presbyterian Layton Williams is even more radical. It is not enough for churches to “admit” LGBTQ people into church membership and then keep them there at arm’s length. Such members must apply their morality and theology as “a vital component” of the church’s identity and teaching. “What God calls for isn’t inclusion of queer people, but for the church to “name and embrace its own queerness.” This requires a radical rethinking of its entire belief system. She goes on: “The body of Christ is queer because it isn’t defined or bound by human constructs or binaries. It transcends and subverts norms and boundaries. It contains multitudes.” Theologically, she is demanding the removal of the “binaries” including ultimately the removal of the Twoist doctrine of Creator/creature binary and God the Creator’s replacement with the “god within” which is full-blown paganism. Such “vital components” for the church’s message necessarily will include all kinds of “pan-sexual” activities.

Hopefully, places like City Church in San Francisco, who have recently embraced same sex marriage, will realize the full implications of that decision before queerness starts to define their entire belief system.

In some ways, apostate Oneist churches are showing the way for the culture. If the body of Christ is queer, so will be the body politic. Just as apostate churches are seeking total integration of “gayness,” so must the culture. You cannot introduce into society a life style, now considered legal, without it redefining what the culture must receive as morally and spiritually acceptable. Putting blue dye in one end of the pool affects the color of the water in the whole pool.

So the USSC’s legalization of same sex marriage as the legalization of affective relationships, means there will be no logical end-point as to where such affective attachments could lead-transgender mating, incest, sado-masochistic homosexuality, polygamy, endless polyamorous permutations and eventually zoophilia, and everyone will be obliged to conform. There are already few, if any, sexual moral standards, so a generally amoral view of life will be communicated in nationwide curricula to the nation’s children. Homosexuality will also be encouraged in perfectly “legal” gay clubs in junior and senior high schools. There is much more to be said. As churches and individual Christian believers, we will begin to discover how much the Oneist state intends to control our public and perhaps even our private speech and massively promote pagan religion.

All this should not surprise us, and if we can face the inevitable opposition to biblical truth the way the early church did, with courage and joy, we can eventually hope for a great spiritual revival. Certainly, if our culture continues to “evolve,” it will one day implode. May faithful believers be there when that happens.

Dr. Peter Jones is scholar in residence at Westminster Seminary California and associate pastor at New Life Presbyterian Church in Escondido, Calif. He is director of truthXchange, a communications center aimed at equipping the Christian community to recognize and effectively respond to the rise of paganism. This article is used with permission.