Matthew A. Los Angeles, California

But before we reach for those conclusions, there remains, I think, a question religious believers must ask: a prior question of whether the current agitation really derives from a wish for same-sex marriage, or whether the movement is an excuse for a larger campaign to delegitimize and undermine Christianity.

Библиотека Томский государственный педагогический университет

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SparkNotes: Brave New World: Themes

By the late 1960s, some of the fuel for that motor was still coming from the far right, among the traditionalists keeping alive the antique quarrels of the Reformation. And some was coming from the far left, among the radicals who saw the Vatican as a hindrance to either the communist future of the world or the transformation of human nature through the sexual revolution. At least a little anti-Catholicism, however, remained in the central current of American elite culture, among the heirs of the old Protestant consensus.

Aldous Huxley : Brave New World

They stripped out much of the doctrinal Christianity, of course; the general collapse of the mainline Protestant churches is one of the most fascinating historical trends in the past fifty years. But the elites kept that curious mainline class-based combination of a nobly wide ethical concern and an infuriatingly self-confident assertion of moral ascendancy. And to listen to its current members is to get the feeling that they may have also kept, and even reinvigorated, the good old-fashioned, all-American anti-Catholicism and suspicion of Rome. If the campaign for same-sex marriage is just a further development in this historical line, then the theological argument isn’t worth making. Isn’t worth even trying to develop.

The Things We Share | Commonweal Magazine

I was much under the influence of the Christian poetics of W. H. Auden in those days—a man who, though gay himself, hated organized homosexuality: “the Homintern,” he mockingly named the gay establishment in poetry (playing off the Comintern, the international arm of party-line Soviet policy). Under the influence, for that matter, of the suspicions of attempts to claim victimhood expressed by René Girard—the contemporary writer who most formed my mental universe. Then, too, as the mantle of gay rights passed from the wild contrarians and countercultural figures of its early days to become the received view of the entire elite liberal class, it came to seem increasingly bland and uninteresting, with little in it tempting me to reject the general conservative position.

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It's a Brave New World, We Just Live In It | HuffPost

The question is not an idle one. Yes, American culture, through the devices of American capitalism, has repeatedly proved its ability to adapt to social changes, reshaping them into middle-class norms. This was exactly the complaint of the activist Donna Minkowitz back in 1994. Bruce Bawer had just published , his plaintive call for national acceptance of a bourgeois gay lifestyle, and Minkowitz raged against it as a betrayal, a co-opting, of the true radicalism of the gay and lesbian movement. “We don’t want a place at the table,” she announced . “We want to turn the table over.”

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Not that the world was waiting breathlessly for my nattering asseverations on the topic—and, anyway, the moment for being genuinely serious about same-sex marriage may have passed while I wasn’t looking. Or while I was refusing to look.

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As it happens, when I asked, she proved to know almost nothing about the controversy: hadn’t read the legal decisions, hadn’t followed the arguments, hadn’t examined DOMA, hadn’t even tried to keep up. Only the warmth of her conviction of her own moral superiority seemed necessary, and I remember thinking: This is supposed to persuade me? Insipid self-righteousness—delivered in exactly the hectoring tones with which her Protestant great-grandparents would have lectured me about lack of Catholic support for Prohibition?