The Protestants who I enjoy criticizing are clear at the same time that Roman Catholics are not. And the editors at First Things are caught.
First, a recommendation of the evangelicals who produced the Nashville Statement:
[Several] critiques have merit, and are especially significant since they come from within the evangelical movement. But in our era of theological mushiness and cultural transformation, even the most imperfect attempt at clarity and doctrinal solidarity is better than soft-spoken obfuscation. Christians committed to historic, biblical doctrine on sexuality should be disposed to approve of efforts to make orthodoxy clear, unequivocal, and pastoral.
Perhaps, as many have said, the timing of the Nashville Statement was insensitive. Waiting a couple weeks after the initial images from Houston had appeared might have muted this criticism. But can we foresee a season when such a clear statement of traditional doctrine would not offend, alienate, or divide?
I suspect that what has turned off many people to the Nashville Statement is its clarity. The document’s fourteen affirmations and denials are short, unequivocal, and to the point.
But Roman Catholics, not so much. Aside from the ongoing dilemma of marriage and divorce that Pope Francis and his synods introduced into the magisterium, individual priests, like James Martin, are signaling virtue but in a very sensitive way:
Fr. Martin notably seeks peace. He speaks reassuring phrases in soothing tones. He prefers the familiarity of a sweater vest and dad jeans to the strangeness of the soutane. In ways superficial and profound, he seeks to render Christianity inoffensive. At a certain level, I understand this desire. The Church may be a sign of contradiction, but it is also a source of consolation. Sometimes we need a Church built on sharp, gothic lines, and at other moments we seek the calm harmony of the classical.
But Fr. Martin’s proposed renovation goes beyond mere ornament, to require the restructuring of the whole Christian edifice. Fr. Martin never says this outright, but the logic of what he does say demands it. Approval of homosexuality is now considered the bare minimum of politeness in the world’s respectable precincts (where one hundred years ago, it would have been thought intolerably rude). If Christianity is to have the manners Fr. Martin values—if is to exhibit perfect “respect, compassion, and sensitivity” in the eyes of world—it must not only change its phrasing but reverse its teaching on sex.
Fr. Martin is no idle vandal of the Church, even if his critics often take him for one. Though I disagree with his conclusions, I believe that Catholics have something to learn from his argument that the Church treats homosexuality unfairly.
Catholic teaching has not changed, but at the practical level the Church today has made peace with heterosexual desire. Praise of virginity and warnings against lust in the marriage bed have given way to anxious reassurances that Catholics do not hate and fear sex. The Church has largely ceased to speak of sex as dangerous and requiring restraint, even where it is licit. We hear of the dangers of pre-marital sex, of extramarital sex, sometimes even of homosexual sex—but very rarely of sex simply.
Of course, doctrine hasn’t changed. You hear that a lot from those who have to live with modernists — those who won’t live by, defend, or recommend the doctrine that hasn’t changed. But something has.
And I suspect some converts to Rome are having trouble arguing for Rome’s superiority to Nashville.