There is a revolution sweeping the nation and the world. Some are rejoicing over it while others are mourning the loss of what used to be. According to Albert Mohler, this revolution that is sweeping through our country and our world is wiping away sexual morality and redefining an institution that has been in place for thousands of years.
While some may think that this revolution sprung up overnight and suddenly appeared, others may realize that the revolution has been years and decades in the making. In fact, Mohler claims that the revolution came long before the legalization of same-sex marriage. It is this revolution that is the subject of his book “We Cannot Be Silent.”
In his book, Mohler walks through how he believes this revolution began, looking back at the sexual revolution within the United States. He carefully and thoughtfully walks the reader through this revolution, looking at the technological advancements that have taken place to aid and abet the revolution. Mohler suggests that the institution of marriage had already begun to weaken and experience structural integrity with the advent of birth control, artificial insemination, and other advancements. Mohler suggests that Christians began to compromise as well by failing to maintain “a vital voice and the ability to speak prophetically to the larger culture concerning matters of marriage, sex, and morality.”
Separating sex and procreation through the advent of birth control enabled a more carefree approach to sex. As long as sex was connected to the possibility of pregnancy, there was a biological check on sex outside of marriage and promiscuity. Birth control opened up a whole new opportunity for the two to no longer be so connected. Not only birth control, but the social acceptance of extramarital sex and cohabitation were among the other factors, “that have fueled the expansion of that revolution into terrain that the early sexual revolutionaries could never have imagined.”
Technological advancements were not the sole perpetrators, however. Mohler suggests that no-fault divorce also eroded the institution of marriage, making marriage more of a contract than a covenant. Mohler even suggests that, “In the end, we will almost surely have to concede that divorce will harm far more lives and cause far more direct damage than same-sex marriage.” Statements like this throughout the book helped me to gain respect for Mohler for his honest assessment of the situation.
Over and over again, Mohler points to the Christian church as compromising its own morals and values, not necessarily by condoning the behaviors that were embraced by society and culture but by simply not speaking out in opposition to what was being widely embraced outside of the church. Mohler is not accusatory of those with whom he disagrees but, like Jesus, reserves his greatest criticisms for the religious right who must share ownership of the current state of affairs and degradation.
Throughout this book, Mohler uses resources from both sides of the same-sex marriage debate. While he certainly has an agenda and viewpoint, he presents it fairly and humbly, without accusations to anyone but those who are within the church. Perusing the endnotes and the resources referenced there would likely interest those on both sides of this debate.
Mohler offers a humble confession and apology to the homosexual community for behaviors against them by the church. He says that the church has failed, “to reach out to our neighbors with true love, compassion, and the gospel of Jesus Christ.” The church has been guilty of an idolatrous pursuit of comfort which has lead us to associate with those who are like us. Mohler boldly states that, “Both love and truth are essential as we establish a right relationship with our neighbors in a way that consists with our ultimate commitment to the gospel of Jesus Christ.” Humble confessions like this, in my opinion, go a long way to trying to restore and repair the relationship between those within the church and those in the LGBT community.
He honestly confronts the cries of millions of evangelicals who have claimed that we live in a Christian nation when he says, “At this point, we must respond with the sobering reality that America has never been nearly as Christian as many conservative Christians have claimed.” While he still points to the Judeo Christian values on which this nation was founded, he doesn’t use them as a false support to claim that our nation is Christian.
Mohler addresses the transgender revolution as well. He is critical of the new ideology and mindset among many within the culture who are changing definitions that have been in place for years. He writes, “Arguing that we should draw a clear distinction between who an individual wants to go to bed with and who an individual wants to go to bed as requires the dismantling of an entire thought structure and worldview.” While he clearly states his points and leaves no room for misinterpretation of his own viewpoint, he still maintains a humility and Christlikeness by claiming that there is a need for the church to “develop new skills of compassion and understanding” in dealing with those who find themselves in the midst of their own personal struggles in this area.
As Mohler talks about this shift within our culture, he raises consciousness of the breakdown that is taking place regarding tolerance and religious liberty. Mohler writes, “The remaining question is whether champions of tolerance are prepared to tolerate proponents of a different ethical vision.” Mohler rightly asks this question, wondering whether or not those who claim to be so tolerant are tolerant enough to be able to accept opposing opinions and ideas. It would seem that tolerance is an easy word to trumpet while not being quite as easy to actually live out, especially when it comes to tolerance of ideas that fly in opposition to your own.
He also speaks of the death of religious liberty, writing, “This is how religious liberty dies – by a thousand cuts. An intimidating letter here, a subpoena there, a warning in yet another place. The message is simple and easily understood. Be quiet and get in line or risk trouble.” He raises the alarm on the breakdown of religious liberty that he sees. While the erosion of those liberties may seem subtle, over time, these subtle shifts can result into a significant shift over time, a point that Mohler hopes to get across throughout the entire book.
Religious liberty is dying and tolerance is being advocated while seemingly only being a ruse for the tolerance of ideas that are embraced by the majority. What happens when there are those who embrace a minority viewpoint that is in opposition to the majority? The evidence up to this point has not shown that tolerance means much more than tolerance for the majority viewpoint, all others must fall in line and succumb.
The last chapter of the book is dedicated to hard questions for which Mohler provides his own answers. While that might sound harsh, if the reader has gotten to the end of the book, Mohler’s viewpoint won’t be a surprise. Those for whom this book was intended will most likely find this chapter helpful. Mohler may not change the viewpoints of anyone, but he does offer helpful insights. His status and position within his conservative denomination, the Southern Baptist Convention, may be helpful to those who might not look as objectively at this topic as Mohler tries to do here.
At the end of the book, Mohler adds an addendum as the book had gone to press prior to the Supreme Court’s decision to legalize same-sex marriage. Mohler claims that this decision is not just a legalization of same-sex marriage but a redefinition of marriage, opening up the possibilities for further expansion in the future into areas such as polygamy and other distortions of traditional marriage.
The majority decision and the rationale of the majority of the justices alludes to the fact that, “…any opposition to same-sex marriage is rooted in moral animus against homosexuals. In offering this argument the majority slanders any defender of traditional marriage and openly rejects and vilifies those who, on the grounds of theological conviction, cannot affirm same-sex marriage.” Mohler’s frustration is evident here, implying the obvious question, “Is it possible to hold an alternate viewpoint without being accused of bigotry or prejudice?”
I appreciated Mohler more in reading this book. While I was familiar with him prior to this book, I felt like this book gave me a clearer picture of him and his views. His honesty and humility were evident throughout the book and I think that it would be hard for even those with opposing viewpoints to accuse him of being unfair, harsh, or hateful in laying out his viewpoints.
I have been personally impacted by the cultural shift about which Mohler writes. I have friends who are gay, some who have embraced same-sex marriage and participated in it. While I don’t embrace their viewpoints, I still love them just the same. My disagreement does not mean that I hate my gay friends any more than my dislike for Duke or the Yankees means that I hate anyone who embraces them as “their team.”
I think it’s important that both sides of this issue begin to address and answer some difficult questions. Whatever happened to good, old fashioned differing opinions? Why is it that we can’t disagree without somehow wanting to discriminate? Regardless of whether or not you agree with Mohler, the opinions laid out within this book are important to consider and formulate our own opinions, not simply embrace the opinion of the majority or masses.
(This review is based upon a copy of this book which was provided free of charge from Booklook Bloggers. These opinions are my own; I was not required to write a positive review, nor was I compensated for this review.)