Whether or not Scripturally justified (via various hermeneutical gymnastics), the traditional Christian approach to homosexuality is that the action is wrong (though historically the Church is silent on attraction). Whether that’s right or wrong is certainly up for debate, but historically the Church has been against such actions. The historical trend has led Catholics, Evangelicals, and Orthodox to stand in the way of allowing same-sex unions, a stance that of course futile. Within a generation every state will allow same-sex unions. Regardless, it hasn’t stopped Christians who follow the traditional teachings on homosexuality from doing all they can to prevent same-sex unions from occurring.
Another often ignored Christian teaching is the teaching against greed, or against opulence. Both the Bible and Church tradition clearly speak against the displays of wealth, of gaining wealth on the backs of the oppressed, and of generally holding onto that wealth. Ironically, such a history on the teaching of wealth has led to Christians really doing nothing. Granted, the Catholic Church has typically held a “liberal” approach to economics (along with its own economic system of Distributism) and the Orthodox have encouraged personal giving, but Evangelicals have almost moved entirely away from the issue. Even Catholics and Orthodox don’t like the idea of condemning the wealthy for being wealthy. Such an approach is almost uniquely American; it is also a new approach based on a progressive interpretation of Scriptures.
See, the Bible is clear that when the greedy hold onto their wealth, the entire society suffers for it. It is why God commanded rich Israelites to give a portion of their gains to the needy. Ignoring the spiritual purposes for giving (such as the fact that God gave His own Son as a gift for all, so we can give our income – something that is not from us to begin with – to help those in need), there are very practical purposes for being against the centralization of wealth. Study after study shows that when wealth is held in the hands of the few, the many suffer. Part of what made the American economy so powerful and successful for a number of years is that income inequality simply wasn’t an issue. With the rise of income inequality in the past few decades we’ve watched the middle class virtually disappear within America, and the ramifications are horrendous.
The above arguments aside, the Bible is very explicit on how the wealthy are to handle their money. Paul instructs the wealthy to be ready to share their money with those in need (1 Timothy 6:17-18). Proverbs 28:27 says that a wealthy man who gives has found true wealth, but the one who doesn’t give is cursed. James curses those who curse the poor man, arguing that the poor are called to be rich in faith (James 2:5-6), which of course contradicts the modern attitude toward the poor as “leeches” and “lazy.” Deuteronomy 8 explicitly states that it is God who grants wealth, not the individual. There is no such thing as a “self-made man,” merely one whom God has blessed. Proverbs 14 goes further to argue that whoever oppresses a poor man insults God. Paul again states that those who desire to be rich will simply fall into temptation that will result in destruction (1 Timothy 6:9-10). John says that those who fail to give lack the love of God within their hearts (1 John 3:17). God condemned the nation of Judah for illicit gain and protecting the wealthy, which harmed the poor (Jeremiah 22:17).
There are hundreds, possibly thousands, of passages on wealth and poverty, with most condemning those who are wealthy by illicit gain or for not giving to the poor. In Amos 2:6-8 God condemns Israel for their treatment of the poor, specifically for making money off the poor and oppressing them. The entire fifth chapter of Nehemiah is about him stopping the oppression of the poor. What is the oppression he is so against? The charging of interest, the mortgaging of fields, the borrowing of money to survive a famine. In fact, Nehemiah demands that the nobles redistribute their wealth and give back to the poor all they have taken. We then find out that Nehemiah did this while he was the governor of the land.
The entire point of the above is to show that God’s moral commands and legislative commands tend towards social justice, or at least not oppressing the poor. In the Bible, oppression seems to be when a worker is given a wage that is below what is livable, or when people make a profit on the poor (that is, increasing profit margins by keeping workers impoverished). Or when banks and other companies make a massive profit on the interest they charge people, especially when those people took out loans simply to eat or survive.
The Bible is incredibly explicit on the treatment of the poor, that when the wealthy become richer and the poorer become poorer, it is against God’s natural law. This is why no single society has ever lasted long in which the rich became richer and the poor became poorer; such a trend violates natural law, which is no different than trying to violate gravity. At some point, negative consequences follow.
Yet, Christians are relatively silent on the massive social injustices that have occurred in the past few years. In fact, many praise the rich. For those that recognize the problem, they argue against government involvement because, “it’s not the government’s place to place Christian morals on the rich.” Or, my favorite, “How can the government decide how much is too much.” I actually agree with these arguments, but then these Christians turn around and argue against homosexual marriage and homosexual unions, which is the government placing Christian morals on sexual actions! We quickly become moral relativists when it comes to wealth, arguing, “We can’t know what wealth truly is” or “how much is too much?” But when it comes to sexuality, we’re ardent absolutists. These positions are incompatible – you can’t be a relativist when it comes to your pocketbook, but an absolutist when it comes to your pants.
Every single argument I’ve ever seen used to prohibit homosexual unions can in turn be used to prohibit the rich from being greedy. “It harms society,” “it’s disgusting,” “it goes against nature,” “it goes against God’s law,” “it goes against God’s intentions,” are all arguments that can be used against both homosexual unions and greed (if one follows a traditional interpretation of Scripture). If anything else, two men marrying each other does far less harm to society than a rich business owner hoarding his wealth. From a practical perspective (and spiritual perspective), the rich oppressor damages a society far more than someone engaged in sexual sin.
I am not taking a stand on these issues, at least not a legislative stand. I don’t want the government involved in my marriage or in my pocketbook, at least beyond what is necessary. What I’m arguing for, however, is some consistency. It is nothing more than relativism to argue that the Bible condemns homosexuality, but turn around and say nothing about wealth. It’s hypocrisy to push for legislation banning homosexual marriages, but fight any and all attempts to curb the greed implicit within our economic system.
While there’s nothing wrong with Christians pushing for economic justice or improvements to our economic system (as this is a way to promote aiding the oppressed), perhaps we would be better served to follow the example of Christ. Christ didn’t hold protests outside of brothels, nor did He attempt to convince the Romans to increase taxes on tax collectors (who did oppress the poor). Instead, He dined with them. He dined with both the sexually and fiscally immoral, showing them there was a better path. Rather than engaging in politics – which is necessary at times, but comes with a cost – He pursued the issues personally. The reason is because the Gospel extends beyond moral actions. Even if we legislated morality to the point that people had no choice but to lead moral lives, this would still not save them, nor would it save our society. It is only through holiness that a society can be saved, not the hypocrisy of picking and choosing which culture war we will fight.