Continuing with his post, Rev. Purdue writes:
I wonder can we generally agree that:
- Christ frees us from the Old Testament Law. Pork Barbeque is from God! Stoning is evil.
- We see some of Paul’s teaching on issues of slavery and women in a new non-literal light. Women are called to preach, despite what the Apostle Paul sometimes says! Slavery is evil.
- We allow that any practice essential to Christian lifestyle is mentioned directly by Jesus Christ or seen in Christ’s lifestyle and practice. Christians follow Christ, and the essential elements of Christianity are found in Christ’s teachings and practice.”
My response: I reject all three points. Let me take them one by one.
1. Purdue asks us to buy into the heretical idea that the Old Testament Law, with its dietary laws and civil penalties, was wrong. But as I argued in my previous post, the Law was exactly right for its time, and as Paul says in Romans, the Law accomplished the purpose for which it was given. Because Christ fulfilled the Law, we Christians are no longer bound by the ceremonial and civil aspects of it. Its ethical imperatives are perfectly good, however, and they remain in effect.
2. He’s confused about the meaning of “literal,” as I’ve said before. We do take Paul’s teaching on women and slavery literally. That’s a question of good exegesis. How these passages apply to us today is a question of good hermeneutics. See this post for more. Why does Purdue think we Christians today are morally superior to St. Paul? Can we have some humility?
3. God save us from the “red-letter Christians”! I don’t use the word heresy lightly. But as with Point 1, Purdue veers closely to antinomian Marcionism, which really is one of the Big Ones.
Purdue writes: “We allow that any practice essential to Christian lifestyle is mentioned directly by Jesus Christ or seen in Christ’s lifestyle and practice.” How to respond?
First, Jesus doesn’t mention lots of things! Not a direct word from him about incest, bestiality, polygamy, slavery, polyamory, or pederasty, for instance. Does that mean these sins are open to discussion, too? On what basis wouldn’t they be? I’m guessing Purdue would argue against at least some of these practices by citing the principles underlying Jesus’ words in Matthew 19. But as I’ve already argued, here and here, it’s on the basis of these same principles that Jesus rules out homosexual practice.
Second, if Purdue really follows this “red-letter” standard, on what basis does he affirm gay marriage? As I pointed out earlier, he agrees with me that Jesus’ words about marriage in Matthew 19/Mark 10 affirm only heterosexual marriage, yet gay marriage is still on the table for him because, after all, Jesus and the Bible don’t mention it. In other words, because the Bible presents no alternative to male-female marriage, Purdue can say, “The Bible doesn’t condemn it.” Pure sophistry, as I said earlier. The Bible presents no alternative to male-female marriage, because the definition of marriage rules it out.
No… if Purdue is right that we can only practice what is “mentioned directly by Jesus Christ,” then we can’t affirm gay marriage. Jesus’ “silence” on gay marriage rules out gay marriage. (I’m not endorsing Purdue’s argument, I’m only showing that he’s contradicting himself.)
Third, as I’ve said in response to Rev. Wade Griffith’s sermon, it’s theologically troubling to assert that Jesus doesn’t say anything about homosexual practice. Why? Because within 20 or 30 years of Jesus’ death and resurrection, the Holy Spirit—the very Spirit of Christ—inspired the apostle Paul to write what he wrote about it in Romans 1, 1 Corinthians 6, and 1 Timothy 1. Moreover, this same Spirit guided the authors of the Old Testament.
Or didn’t he? This is why the debate in the United Methodist Church about LGBT issues always comes back to the authority of scripture. The orthodox understanding of the inspiration of scripture rules out the privileging of Jesus’ “red letter” words over other parts of scripture.
I’ll say more on Purdue’s blog post later.