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What the Bible says about Victimless Crime
(From Forerunner Commentary)

Luke 12:2-3

"CBS Radio Mystery Theater" once presented the story of a prosperous and respected college professor. He was married and the father of two children about to enter college, and he lived in an upscale, wooded, suburban neighborhood. To others, he seemed to "have it all." Inside, however, he felt cheated, conspired against, and held back by superiors who did not realize his value to the university. He especially believed he was underpaid for his many contributions to the university's reputation.

In emotional turmoil one day, he decided to leave the office early, go home, and think things through. Upon arriving home and discovering that his wife had gone shopping, he left his car in the garage and started to stroll through the neighborhood to a nearby wood. Before he left the house, though, he took the garbage to the curb because his wife had failed to take it out and the refuse truck was in the neighborhood.

Unknown to him, in another part of town at the same time, a bank had been robbed. The thieves made their escape with the loot, but the police were in hot pursuit. They were so close that the thieves decided they should get rid of the stolen goods. Pulling into the professor's neighborhood, the thieves deposited the money bag in his neighbor's garbage container. From his hidden position in the woods, the professor watched the thieves speed away. But before long, his curiosity drove him to inspect the contents of the mysterious bag. He casually retrieved the bag and took it inside.

When he opened it, he discovered $80,000 in cash! The perfect crime! he thought. Now I have the money I deserve! And nobody is hurt—the bank's money is insured, isn't it? The thieves dumped the money into the neighbor's garbage, so if they get caught and confess, the focus will be on the neighbors, not me. If the police question me, I can just conveniently remember it was garbage collection day.

The author of the radio drama understood these principles. Before the story concluded, the professor's wife had been murdered and his best friend wounded. His own mind snapped from the stress of the ordeal. His children, burdened with a name stained by the crime, had to go on with their lives without their parents and without a college education.

What Jesus said and the radio program dramatized is that the effects of our sins will eventually show. This process contains the power to reach out and multiply its potential for damage by involving others who may be innocent of the sin that began it.

We do not sin in a vacuum; no man is an island for good or bad. God wants to cover sin, but if no other way will produce repentance, He will bring it out into the full light for all to see. We are living organisms, interacting with and having an impact upon other living organisms. Why are we so indifferent to the effects of our behavior? Should not God's Spirit lead us to strive to produce positive fruits? Could we be grieving His Spirit by resisting its prodding?

John W. Ritenbaugh
Little Things Count!

1 Corinthians 6:9-10

What an individual does—good or evil—affects the lives of others as well. Whether committed by man, woman, boy, or girl, there is no such thing as a victimless crime or a private sin. Sins of commission and omission affect the doer, his family, friends, and society.

Robert Bork ("The Necessary Amendment," First Things, August/September 2004, p. 16) drives this point home in his comments about the effort to legalize homosexual marriage. Bork cites three reasons why "the consequences of homosexual marriage will affect you, your children, and your grandchildren, as well as the morality and health of the society in which you and they live."

First, sanctioning gay marriage will endorse heterosexual promiscuity. By its very nature, legitimatizing homosexual marriage demeans "traditional marriage, [which] comes to be perceived as just one more sexual arrangement among others." Studies of the consequences of same-sex marriage in Scandinavia and the Netherlands hint that nontraditional marriage arrangements break "the symbolic link between marriage, procreation, and family." When that happens, there follows

a rapid and persistent decline in heterosexual marriages. Families are begun by cohabiting couples, who break up significantly more often than married couples, leaving children in one-parent families. The evidence has long been clear that children raised in such families are much more likely to engage in crime, use drugs, and form unstable relationships. These are pathologies that affect everyone in a community.

Second, sanctioning gay marriage will result in an increase in the number of practicing homosexuals. To legitimize homosexual marriage goes a long way to equating heterosexuality with homosexuality. What were once elemental differences become blurred in peoples' minds. "By removing the last vestiges of moral stigma from same-sex couplings, such marriages will lead to an increase in the number of homosexuals." Bork continues by pointing out that young people, "as yet uncertain of and confused by their sexuality" may find it easier to develop a homosexual orientation. This in turn will lead to an increase in the "homosexual syndrome," a collection of physical and psychological symptoms homosexuals are far more prone to display than heterosexuals. HIV/AIDS is just one set of these symptoms. Attempted suicide rates, commonly 300% higher in homosexuals than in heterosexuals, manifest another symptom (see "How Normal is Deviance?" CGG Weekly, October 22, 2004).

The word gay, attached to homosexuals, is a real misnomer, for homosexuals' lives are not at all gay. The homosexual syndrome manifests itself even in the most "gay-friendly" cultures. This fact exposes how absurd is the argument that psychological disorders in gays are the result of "social disapproval." Bork points out that no research exists to corroborate the notion that society's disapproval of homosexuals' lifestyles results in their increased incidence of psychological disorders. The homosexual syndrome, then, is directly related to sexual perversion itself and is not the product of a guilt-trip forced on sodomites by a supposedly intolerant culture.

Third, sanctioning same-sex marriage opens the floodgate to even more outlandish behavior. Bork quotes William Bennett, who points out that homosexual rights activists, having won the battle for same-sex unions, will have no reasons to criticize

the marriage of two consenting brothers. Nor can they . . . explain why we ought to deny a marriage license to three men who want to marry. Or to a man who wants a consensual polygamous arrangement. Or to a father to his adult daughter.

In arguing this way, Bork is saying that legitimizing same-sex marriages crosses a line. Once crossed, no other moral barrier will hold against the onslaught of even the most bizarre proposals. How bizarre can bizarre become? Well, how bizarre is the proposal to legitimize pedophilia? After all, if a teenage girl no longer needs to receive parental permission to obtain an abortion, how far are we from legally approving intercourse between an adult and a consenting teenage boy? This is one of the most disturbing aspects of the floodgate principle. Mary Eberstadt shows that "the taboo against pedophilia is weakening."

Are those enough consequences of legitimizing same-sex marriages? Just three, but each one is horrid beyond words. In the name of "choice," America is destroying her young people. It is only a matter of time before even the most unspeakable deviant practices become legal, rampant, public, and "acceptable" in America. And, all that to the hurt of sinner and society alike.

Charles Whitaker (1944-2021)
Sodom, Here We Come


 




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