Updated Nov 28, 2017 (Originally posted June 20, 2014)
D. Instructions for slaves (6:1–2). Paul gives instructions to Christian slaves in the situation in which they find themselves. He does not defend the institution (see 1 Cor. 7:21; Philem. 15–17) but gives general principles and specific instructions for living in that situation as Christians. Full respect, good service, and a proper attitude should be given to masters. Even slavery does not invalidate Paul’s principles concerning work. Poor work and a poor attitude will give cause for non-Christians to speak evil of God and the teachings of Christianity. Some Christian slaves apparently concluded that because they and their masters were brothers (spiritually equal and in the same “family”) that therefore they could act in a familiar and disrespectful way. Paul argues that Christian slaves should give even better service since they serve believers whom they love.
George W. III Knight, “1-2 Timothy/Titus,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1108.
Previously I attributed this audio to Jonathan Morrow. A viewer corrected me that this was J. Warner Wallace. I will include, still, the previous links to Jonathan’s works below, as they are still great resources to indulge in.
(From video description)
This was an audio I mistakenly attributed to Jonathan Morrow, but in fact (thanks to a compatriot) this is J. Warner Wallace:
Detective Wallace rightly places over the matrix of the question the time-stamp in which the text was written, and the context it was written, and whom the text was written for… assuming these persons culture and surroundings and their practices. Not a 21st century understanding of slavery and the American experience.
Jonathan also contributed several articles to the Apologetics Study Bible for Students. He graduated with an M.Div. and an M.A. in philosophy of religion and ethics from Talbot School of Theology where he is pursuing a D.Min in engaging mind and culture.
DENNY BURK has a great article that gets to the point, seven points exactly… I will post a clip of two of the body of his thinking:
2. The Bible Often Condemns the Means by Which Slaves Were Taken as Slaves.
In the first century, slavery wasn’t race-based like it was in the American South. People were taken as slaves through a number of means: warfare, piracy, highway robbery, infant exposure, and punishment of criminals. In all of this, there was always prevalent the issue of kidnapping people in order to enslave them. What does the Bible say about kidnapping?
In 1 Timothy 1:10, the apostle Paul says that kidnapping or man-stealing is against God’s law. Most interpreters recognize that this man-stealing was for the purpose of slavery. That is why the ESV has it as “enslavers” and the NIV as “slave traders.”Certainly, the background for Paul’s command is the Old Testament law:
Exodus 21:16 “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death” (ESV).
Who is to be put to death? The one who takes the man and the one who holds him. This is significant because some people have made the case that while the Bible does condemn slave-trading it does not condemn slave-holding (e.g., Douglas Wilson, Black and Tan, 56). If this view were correct, there would not necessarily have been any moral problem with Christians owning slaves in the American South during and before the Civil War.
But Exodus 21:16 says that both the kidnapping and the enslavement are punishable by death. And this is the background for Paul’s own thinking about the matter in 1 Timothy. The entire system of Southern slavery was based on kidnapping people from Africa. The slave-traders stuffed these Africans into ship holds where they suffered and died by the thousands. That slave-trade was an abomination. And it is fallacious to suggest that the slave-holders are not morally implicated in the slave-trade. You cannot defend those who participated in the slave trade, nor can you defend those slave owners who created the market for man-stealing.
So the Bible definitely condemns the means by which slaves were taken as slaves—especially kidnapping, which was punishable by death.
3. The New Testament forbids Christians from coercive violence against slaves.
Ephesians 6:9 “Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.”
Yes, there were Christian slave owners in the New Testament. But no, they were not allowed to threaten their slaves with violence. And obviously, if they weren’t allowed to threaten with violence, they weren’t allowed to actually do violence against their slaves. It may have been allowable under Roman law for a master to abuse or even kill his slave. But it was not allowable under God’s law to do such things. You might call that slavery in some sense, but what kind of slavery is it that doesn’t allow the master to coerce his slave through violence? It’s certainly not Roman slavery. It’s certainly not like slavery in the American South. This is something so different one wonders if you can call it slavery at all.
4. The New Testament commands Christians to treat slaves like brothers.
When Paul wrote to the slave-owner Philemon about his run-away slave Onesimus, Paul told Philemon to receive Onesimus “no longer as a slave, but more than a slave, a beloved brother… If then you regard me a partner, accept him as you would me” (Phlm 16-17).
What kind of slavery is it that tells a master to give up threatening and to treat his slaves like his brother? Again, it’s not Roman slavery. It’s nothing like slavery in the American South. So the Bible isn’t endorsing either one of those. This is something else entirely. And that is why slavery cannot continue where the Kingdom of God holds sway. The Bible completely undermines all the defining features of slavery: kidnapping, coercive violence, treating people like property rather like brothers created in the image of God.
7. The Bible condemns racism.
As I mentioned earlier, slavery in the New Testament was not race-based. But slavery in the American South was. The Bible forbids treating someone else as less than human because of their race. God created man in his own image—all men—not just white ones or black ones or red ones or yellow ones. Because of that, every person—not just some people—every person has inherent dignity and worth as image-bearers of almighty God. For this reason, the diversity of races is not an evil to be abolished but a glory to be celebrated. God intends to gather worshipers for Himself from every “tribe and tongue and people and nation” (Rev 5:9). And we know that in Christ “there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all” (Col 3:11).
So no, the Bible does not endorse slavery nor the evils inherent in slavery. On the contrary, it abolishes them in the name of Jesus. The gospel of Jesus Christ does not command us to take up arms in violent revolution to abolish slavery. It does, however, introduce a new kingdom in the world that will one day overthrow all unjust authorities. And we are called as the church to be an outpost of that coming kingdom. And wherever the church goes, slavery must flee because the Kingdom of Christ will not abide unjust authorities.
When the critics assail scripture, they often make confident assertions about things they know very little about (1 Tim. 1:7). In this case, when they rail against the Bible’s alleged endorsement of slavery, they are misrepresenting what the Bible actually teaches. Every word of God is pure and good and wise and right and good for us–including what it says to us about those under the yoke.
“Your word is very pure,
Therefore Your servant loves it.” –Psalm 119:140
Over time, with the spread of Christianity (cf. Acts 19:10,26; 21:20) and with increasing numbers of slave masters becoming Christians, the physical lives of many slaves would have improved dramatically. As slave owners with honest and good hearts learned (1) to love the Lord with all their heart, soul, mind, and strength, and (2) to love their neighbors (including their slaves) as themselves (Matthew 22:36-40), they would give up “threatening” (Ephesians 6:9). As Christian slave owners contemplated treating others how they want to be treated (Matthew 7:12), they would give their slaves “what is just and fair,” knowing that they, too, had a Master in heaven (Colossians 4:1). As slave owners submitted to Christ, they would be transformed by the Gospel, learning to be “kindly affectionate” to everyone (Romans 12:2,10), including all those who served them. In short, far from endorsing sinful slavery, Paul’s teachings, taken to their logical conclusion, would eventually lead truth-seeking masters and government officials to help bring an end to any kind of cruel, sinful captivity.
On the Ultimate Issues Hour, Dennis Prager speaks about his upcoming book to be published and the topic of “Slavery and the Bible.”
Slaves in the Church 6:1–2a
Slaves comprised a third group of persons in the household of God who needed instruction. In the Roman world a small percentage of people were very rich. Persons serving in the Roman Senate and the equestrians made up the privileged classes of people and numbered less than 1 percent of the population (Bell: 187). Most persons were patrons or clients. Patrons provided for the well-being of clients by providing jobs, food, shelter, and so forth. In some wealthy households, even some of the slaves had clients, who hoped that they would influence their owner to secure favors for them (Bell: 192). Slavery was not limited to poor persons in Roman society, nor was it based on race. Roman law did not formally recognize slave marriages. Slaves were considered property. David A. de Silva suggests that fully 25 percent of the Roman population were slaves (de Silva: 141), while another writer thinks that slaves may have constituted a majority in society (Collins: 152).
Persons became slaves if their country was conquered by another country. Criminals, persons who defaulted on their debts, and those born into slave families were all considered slaves in the first century. Some slaves served in high levels of administration, while others worked in domestic and fieldwork. Though Aristotle defined a slave as a “living tool” (Nicomachean Ethics 8.11; de Silva: 142), Stoics and Christians recognized the humanness of slaves (Bell: 194).
Paul’s instructions on slaves connect to those regarding widows and elders in the church through the use of the term honor. In the Pauline mission, slaves became Christians and participated in the household of God. A Christian slave owner could go to the worship service in his household and see his slave(s) in the gathering. The slave may even be leading worship. On the one hand, Christian slaves needed instruction on how to conduct themselves in a social and cultural context with its own expectations about what slaves could or could not do. On the other hand, the church understood that freedom in Christ meant that the slave was a brother or sister in the congregation (Gal 3:28). Therefore the church had to learn how to live out its life of freedom and faithfulness to Christ in the midst of a culture that generally treated slaves poorly. The church could withdraw from society, or it could simply accommodate itself to society, both of which would destroy its life and mission.
Paul instructs Christian slaves about how they should live in two kinds of settings within the larger culture. First, he instructs slaves who have non-Christian masters (6:1). Second, he instructs slaves who have Christian masters (6:2). With both, Paul is concerned about the mission of the church (6:1b, 2b; Titus 2:10b) [Contextualizing the Gospel, p. 339]. As with widows (1 Tim 5:7, 14–15) and elders (5:20), the behavior of Christian slaves has a direct effect upon the mission of the church (6:1b). Paul’s teaching on slaves here in 1 Timothy 6:1–2 is similar to other NT household codes (Eph 6:5–9; Col 3:22–4:1; 1 Pet 2:18–25), with two major exceptions. First, in 1 Timothy, Christian masters are not told how to treat slaves (Verner: 140–41). And second, a major distinction is made between the way slaves treat non-Christian masters and Christian masters. This distinction is significant because the religion of the master of the household often determined the religion of the whole household, including the slaves.
Let all who are under the yoke of slavery regard their masters as worthy of all honor (6:1a). The phrase under the yoke of slavery refers to Christians who live under the power and rule of a master. It is the normal phrase used for being under a tyrant, or in slavery, and calls attention to its burdensome character (I. H. Marshall 1999: 629). The exhortation to attribute honor to a non-Christian master indicates that Christian slaves who have found freedom in Christ likely want to be free of their masters. If slaves show disrespect and even rebel against their masters, their attitude becomes diametrically opposed to the social practice of the day. To prevent major conflict within that social and cultural context, slaves are exhorted to show respect to their masters. Disrespect to masters will bring disrepute upon the church and clash with the commonly accepted cultural practice.
Respect toward non-Christian masters is emphasized with a purpose clause: so that the name of God and the teaching may not be blasphemed (6:1b). Respect and honor may lead some masters to Christ. In words reminiscent of Romans 12:21, “Do not be overcome by evil, but overcome evil with good,” Paul exhorts Christian slaves to align their attitude toward masters with the mission of the church. Paul considers the success of the gospel to hold more importance than the immediate abolition of slavery in Roman society, for if the gospel reaches many in Roman society, slavery itself will eventually be abolished. A similar statement in Titus 2:10 says that slaves are to live in submission to their masters so that in everything they may be an ornament to the doctrine of God our Savior. Lack of submission can bring the Christian message into disrepute, while submission to non-Christian masters enhances it (Bassler 1996: 104). Since God desires that everyone be saved (1 Tim 2:4), Paul apparently thinks it best not to be too disruptive of Roman society or to bring slander upon the church. Instead, Paul believes the mission of the church should lead the way. As more citizens became Christians, the institution of slavery may be eliminated. The church at Ephesus cannot afford a reputation that denies Christian teaching and blasphemes the name of God.
Next, Paul addresses slaves who have Christian masters (6:2). The Christian slave and the Christian master are brothers (NIV) and sisters in Christ. Does this mean that the master-slave relationship should also change? Paul says that those who have believing masters must not be disrespectful to them (6:2a). The term be disrespectful means to hold or show contempt toward another. Some Christian slaves think that since both master and slave are fellow members in the church family, they no longer need to be subordinate to their masters (Verner: 143). The Christian gospel was a radical leveler in Greco-Roman society, and communities of faith were hard-pressed to negotiate the implications of the gospel in terms of social roles. The fact that a slaveholder was a Christian could not become an excuse for the slave to take advantage of the master’s religion to further one’s own cause. On the contrary, the slave should offer willing service all the more, since servanthood brings a benefit. Paul argues from the lesser to the greater by saying the slave must serve them all the more. Even the master who is a Christian is still the master, and the slave is still the slave. Moreover, the service of an obedient slave results in a benefit. The word benefit means good deed, benefit, service, or benefit of service. Knight indicates that this term was used in the first century to describe the actions of one in authority who was a benefactor toward one under him (Knight 1992: 247). Thus a Christian slave’s willing service for a Christian master bestows good on the master. The master in response returns that good to the slave by providing a good living for the slave.
Paul has deliberately picked up the language of honor and shame common in the ancient world (1 Tim 6:1–2) [Honor and Shame, p. 354]. But he reverses it. In the ancient world only masters could be benefactors. Masters as benefactors are worthy of honor (Johnson 2001: 290). But here Paul places the slave in the position of being the benefactor! A slave’s service represents a position of strength and brings honor not only to the master, but also to the name of God and the Christian teaching. By slaves treating the master as beloved, both master and slaves can be brothers and sisters together in Christ and enjoy life together in the church. Both master and slaves exercise what it means to serve a higher authority (i.e., Christ) and become slaves of Christ. This Christian attitude greatly enhanced the Christian mission within Roman society with its cultural and social stratification, while also giving the church freedom to live as Christians.
Paul M. Zehr, 1 & 2 Timothy, Titus, Believers Church Bible Commentary (Scottdale, PA; Waterloo, ON: Herald Press, 2010), 119–122.
6:1–2. Slavery was widespread in the pre-Christian era. By the time of Christ, treatment of slaves had greatly improved.
Romans freed slaves in great numbers in the first century, not only for humanitarian reasons, but also because the freeborn citizenship was declining and thus there were fewer to serve in the military. Only a freed slave could serve in the military.
The church of Ephesus over which Timothy was ministering had slaves and masters as members. Paul wouldn’t give these instructions otherwise.
The expression under the yoke may suggest that slavery in that day was a difficult situation in which many owners viewed their slaves as little more than cattle.
Paul doesn’t instruct bondservants (slaves) to seek to escape. Rather, he tells them to count their own masters worthy of all honor. They were to do this whether the master was worthy of such honor or not.
The reason was so that the name of God and His doctrine may not be blasphemed. God’s name and His doctrine are put in a bad light when slaves fail serve wholeheartedly. Wholehearted service, however, exalts God’s name and His doctrine.
It’s easy to see how Christian slaves who have believing masters might despise their masters because they are brethren. They might expect preferential treatment, or even outright release (see Philemon).
Yet slaves were not to have such a narrow world view. This life is all about pleasing God (cf. Eph 6:5–9; Col 3:22–4:1; and 1 Pet 2:18–21).
Robert N. Wilkin, “The First Epistle of Paul the Apostle to Timothy,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 985.
6:1, 2The Ephesian believers may have been struggling to maintain a biblical work ethic in the world of slavery, so these verses form Paul’s instruction on that subject. Essentially, first century slaves resembled the indentured servants of the American colonial period. In many cases, slaves were better off than day-laborers, since much of their food, clothing, and shelter was provided. The system of slavery served as the economic structure in the Roman world, and the master-slave relationship closely parallels the twentieth-century employer-employee relationship. For more on slaves, see Introduction to Philemon: Background and Setting.
6:1under the yoke. A colloquial expression describing submissive service under another’s authority, not necessarily describing an abusive relationship (cf. Mt 11:28–30). slaves. They are people who are in submission to another. It carries no negative connotation and is often positive when used in connection with the Lord serving the Father (Php 2:7), and believers serving God (1Pe 2:16), the Lord (Ro 1:1; Gal 1:10; 2Ti 2:24; Jas 1:1), non-Christians (1Co 9:19), and other believers (Gal 5:13). masters. The Gr. word for “master,” while giving us the Eng. word “despot,” does not carry a negative connotation. Instead, it refers to one with absolute and unrestricted authority. all honor. This translates into diligent and faithful labor for one’s employer. See notes on Eph 6:5–9; Col 3:22–25. our doctrine. The revelation of God summed up in the gospel. How believers act while under the authority of another affects how people view the message of salvation Christians proclaim (see notes on Tit 2:5–14). Displaying a proper attitude of submission and respect, and performing quality work, help make the gospel message believable (Mt 5:48).
6:2believers as their masters. The tendency might be to assume one’s equality in Christ with a Christian master, and disdain the authority related to work roles. On the contrary, working for a Christian should produce more loyal and diligent service out of love for the brethren. preach. Lit. “to call to one’s side.” The particular emphasis here is on a strong urging, directing, and insisting on following the principles for correct behavior in the workplace.
John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Ti 5:25–6:2.
D. Bondservants and Masters (6:1, 2)
6:1The conduct of slaves is now brought before us. They are spoken of as bondservants who are under the yoke, that is, the yoke of slavery. The apostle, first of all, speaks to slaves who have unsaved masters. Should slaves in such a case act insolently toward their masters? Should they rebel or run away? Should they do as little work as possible? On the contrary, they should count their own masters worthy of all honor. This means that they should give them due respect, work obediently and faithfully, and in general seek to be a help rather than a hindrance. The great motive for such diligent service is that the testimony for Christ is involved. If a Christian slave were to act rudely or rebelliously, then the master would blaspheme the name of God and the Christian faith. He would conclude that believers were a worthless lot.
The history of the early church reveals that Christian slaves generally commanded a higher price on the slave market than unbelievers. If a master knew that a certain slave on the auction block was a Christian, he would generally be willing to pay more for that slave, since he knew that the slave would serve him faithfully and well. This is high tribute to the Christian faith.
This verse reminds us that no matter how low a person’s position may be on the social scale, yet he has every opportunity for witnessing for Christ and bringing glory to His name.
It has often been pointed out that the institution of slavery is not openly condemned in the NT. However, as the teachings of Christianity have spread, the abuses of slavery have been abolished.
Every true believer should realize that he is a bondslave of Jesus Christ. He has been bought with a price; he no longer belongs to himself. Jesus Christ owns him—spirit, soul, and body, and deserves the very best he has.
6:2 This verse deals with slaves who have believing masters. Doubtless there would be a very great temptation for such slaves to despise their masters. It is not at all unlikely that when the local church met together on Lord’s Day evening for the breaking of bread (Acts 20:7), there would be Christian masters and Christian slaves seated around the table—all brethren in Christ Jesus. But the slaves were not, on this account, to think that the social distinctions of life were thereby abolished. Just because a master was a Christian did not mean that the slave did not owe him honor and service. The fact that the master was both a believer and a beloved brother should influence the slave to serve him faithfully.
Christian masters are here spoken of not only as faithful (believers) and beloved, but also as those who are benefited. This is generally taken to mean that they, too, are sharers in the blessing of salvation. However, the words might also be understood to mean that since both slaves and masters are interested in doing good, they should serve together, each trying to help the other.
The words teach and exhort these things doubtless refer to the preceding instructions to Christian slaves. The present-day application would be, of course, to the employer-employee relationship.
William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2098–2099.
D. Concerning Slaves And Masters (6:1–2).
6:1. Under normal circumstances slaves and masters had no associations outside the institution of slavery. With the advent of the gospel, however, these two groups found themselves thrown together in the congregation in new ways, creating problems the apostles were forced to address repeatedly (cf. 1 Cor. 7:20–24; Gal. 3:28; Eph. 6:5–9; Col. 3:22–25; Phile.; 1 Peter 2:13–25). Paul’s instructions here correspond entirely with what is taught elsewhere in the New Testament on the subject, with one major exception: in this passage he addresses only slaves. Usually his exhortations to submit to authority were immediately buttressed by warning masters against abusing their authority (cf. Eph. 6:5–9; Col. 3:22–4:1).
The matter of the uses and abuses of authority is first and foremost a problem of attitude. Thus Paul wrote repeatedly of how slaves and masters should see themselves and one another. Here he wrote that slaves are to view their masters as worthy of full respect (timēs, “honor”). The same word is used of God in 1 Timothy 1:17 and 6:16, and of elders in 5:17. Such honor or respect should be granted lest God’s reputation and the Christian faith (hē didaskalia, “the teaching”; cf. 1:10; 4:1, 6, 13, 16; 5:17) be slandered (lit., “be blasphemed”). Social goals should always be subordinate to spiritual values.
6:2.Paul’s thought here is totally foreign to the world, and can be fully appreciated only by those who view their lives through the eyes of Jesus Christ (cf. Mark 10:42–45). Christian slaves whose masters are also believers should redouble rather than reduce their service. This should stem purely from the realization that the one who is receiving the benefits is a beloved brother or sister in Christ. The attitude undergirding this instruction is complete nonsense to anyone who does not understand the Lord Jesus, but it is the genius of Christlikeness and the ultimate source of all meaning and joy in life to those who have eyes to see (cf. John 13:4–17; 15:9–14). Thus Timothy was commanded once again to teach and urge … these things on the congregation (cf. 1 Tim. 4:6, 11; 5:7).
A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 745.
Witness In The Workplace (6:1–2)
Paul is not endorsing slavery in these verses. Rather, he is addressing a reality that existed at that time. Slavery was common in the Roman Empire and many of the people who became Christians would have been slaves.
What were they to do now that they were free in Christ? They were to act in a way that would bring glory to Christ ‘so that God’s name and our teaching may not be slandered’ (v. 1, NIV). They would do so by showing respect to their masters. It seems that some slaves in Christian households had become disrespectful to their masters and this had resulted in a bad witness. So Paul corrects it by telling Timothy to teach them to work even harder ‘because those who benefit from their service are believers, and dear to them’ (v. 2, NIV).
These principles apply to the workplace in the modern world. Christians should make sure that they are not ‘too heavenly minded to be of any earthly use’. We may have had the opportunity to tell our colleagues and employers the good news, but if we are lazy and unreliable, we will undermine the message we have communicated. We must also be careful not to take advantage of a Christian boss and expect favouritism from him or her. Instead, we should work even harder than we would for someone who is not a believer. This will be a great encouragement to that boss and help his or her own witness in the workplace.
Simon J. Robinson, Opening up 1 Timothy, Opening Up Commentary (Leominster: Day One Publications, 2004), 94–95.
Just what Savage feels he is accomplishing by using obscenity about the Bible at a journalism conference for high school students is beyond me. But what I do know is that the answers to homosexuality and faith do not lie either with religious haters like Fred Phelps who insult God by hating gays, nor with secular fanatics like Dan Savage who insult homosexuals by falsely portraying them as angry bigots. ~ Rabbi Shmuley Boteach
I wasn’t going to post on this, but, since the refutation of WaPo spread to the very leftist magazine, the New Republic, I will post NewsBusters pices on the topic.
One wonders — before posting the stories below — the outrage level WaPo would show if in the fictitious conversation taken from Savage’s book, were Jesus cussing about gays and the gay lifestyle WHILE putting Peter in his place, how “healing” the book would be considered. Will they ever use the term of books like What Is Marriage?: Man and Woman: A Defense, or, Clash Of Orthodoxies: Law Religion & Morality In Crisis? Somehow I doubt it. It is only “healing” when you expressly attack Christianity, I guess “salvation” in WaPo terms would be the gas chambers? But of course the Obama Admin supports this stuff with tax-payer funds.
First is the original post by by Tim Graham, followed by his follow up article noting the editorial from the left:
The Washington Post occasionally must enjoy sounding completely preposterous. In a Tuesday book review, we’re told in the headlines that gay activist and sex columnist Dan Savage is “on a healing mission” and underneath his “wit,” he only “wants reconciliation.”
The Post doesn’t apparently require its book reviewers to read the book in question — or at least acknowledge what’s in it. You don’t have to go too far in the publisher’s online excerpt to find him condemning the Family Research Council as an “anti-gay hate group” and its leader Tony Perkins as “full of shit.” He laments the religious right this way:
Whenever someone asks me why the United States is such a mess about sex and everything that touches on sex—why the United States, out of all Western industrialized nations, will never stop fighting about abortion, sex education, birth control, the sex lives of politicians, the existence of gay people—I shrug and say, “Canada got the French, Australia got the convicts, the United States got the Puritans.” [Thank God!]
The New Republic has easily demonstrated just how ridiculous The Washington Post’s book review of the new Dan Savage is to claim that “reconciliation is at the heart of everything Savage writes and says.”
In “The Waning Power of Dan Savage,” Daniel D’Addario dismisses the new book as “a very public act of self-love.” Later, he explained “The nadir of American Savage comes when Savage prints a one-act play called ‘Jesus and the Huge A–hole,’ about religious objectors to Obamacare.”
This sounds like a rerun of last October’s column attacking conservative Christian blogger and activist Peter LaBarbera, who had tweeted about the founder of Jimmy John’s sandwich shops saying Obamacare would cost him 50 cents a sandwich:
JESUS: “You are an asshole.”
PETER: “Excuse me, Jesus?”
JESUS: “Are you deaf? I said, ‘YOU ARE AN ASSHOLE.’ You’re seriously standing there bitching about having to pay a little bit more for a sandwich?”
PETER: “You don’t understand, Jesus, why should I have to pay for—”
JESUS: “Shut the fuck up. I was crucified for your sins and all I asked in return was for you people to be nice to each other—”
JESUS: “Shut the fuck up, Peter. All I asked was for your people to be nice to each other. And you’re telling me that you’re not willing to pay fifty cents more for a fucking sandwich so that the guy who made it for you—and his kids—can go see a doctor? You’re not a Christian.”
PETER: “But I go to church, Jesus, and I hate gay people so hard!”
JESUS: “Not good enough, Peter, not nearly good enough. Stop bothering me and go worship Thor or Mars or Zeus instead, okay? I don’t want you calling yourself a Christian. You’re a dick.”
PETER: “I can’t believe Jesus just called me a dick.”
JESUS: “Yeah, well, you are a dick. I sacrificed my life for you and you can’t sacrifice a bag of chips for the sandwich guy? Or scrounge up the extra fifty fucking cents? Dick.”
PETER: “But Jesus!”
JESUS: “Love one another as I have loved you, do unto others as you would have them do unto you, take care of the poor, take care of the sick, give away all that you have and follow me—does any of this shit ring a bell, you stupid asshole?”
PETER: “Okay! Okay! I’m sorry! I’ll go worship Thor!”
In fact, the above shows that it is sooo “politically-correct” in the rooms at the Washington Post that one couldn’t even mention in the review that this (the above) was not healing. Freedom of press? Yeah right!
Andrea Mitchell (MSNBC) turns to anti-christian “sex columnist” for input on Catholic issues:
NewsBusters has this GRAPHIC and UNNERVING post about who the public schools allow into our kids minds. Someone whom the Obama administration supports in their blind politically correct egalitarianism:
— AGAIN: GRAPHIC WARNING! —
….Savage’s book, “Savage Love,” collects his column of the same name. On page after page the author and gay rights advocate scoffed at monogamy and recommended and condoned a range of aberrant sexual activities. Savage enthused about bondage, shrugged at child molestation fantasies and incest, and even encouraged a reader to indulge in his fantasy to lie in an empty tub and have a woman defecate on him.Even the introduction to “Savage Love” was riddled with filth. “Mostly I give advice to breeders – eating pussy for boys, sucking dick for girls, buttfucking for everybody – which is an odd job considering I’m one of those boys who doesn’t sleep with girls,” Savage wrote.
The word breeder is an offensive term for heterosexuals, and Savage often tells his readers so. “Once upon a time, ‘breeder’ was an insult – our little derogatory term for you heterosexuals. We whispered ‘breeder’ behind your breeder-backs, and some people are going to call you breeder whether you like it or not,” Savage said. The word breeder is found 80 times throughout the book – a particular irony coming from the most high-profile anti-bullying advocate in the nation.
But to Savage, bullying gays is about the only thing that’s out of bounds. “In my opinion, child molestation fantasies do not make you an evil person,” Savage replied to a reader’s inquiry.
To another, he condoned incest between a mother and son, saying, “But hey, you’re consenting adults. If you wanna bone ma, and she wants to bone you, well, more power to you.”
Long before the “50 Shades of Grey” became a popular sensation, Savage hyped BDSM. An entire section in “Savage Love” was dedicated to “Kink.”
“People once thought bondage to be an unspeakable perversion, and anyone interested in bondage was sick. These days, outside my immediate family, it’s hard to find someone who hasn’t done bondage or doesn’t want to give it a try!” Savage wrote.
Savage’s perversion isn’t confined to sex acts. He regularly goaded readers to have affairs touting “If you’re going to cheat, then cheat honest,” and responded “Fuck the sanctity of marriage, what you’re really getting is a heap of social and financial benefits. Marriage is about rights, not monogamy.”
He continued that “Only fools would build marriages with monogamy as their foundation (and only a foolish society would demand such a behavior.)”
His answer to homosexuality was a clear mockery of traditional values. “Men are not straight because they think being gay is “morally wrong,” they’re gay cuz they wanna, gotta, fuck women. What your boyfriend, as a Catholic, was taught to believe about homosexuality (no! no!) is a conflict with what his dick is telling him (yes! yes!).
Drugs and prostitution aren’t off-limits topics for Savage either. “Drugs, alcohol and sex don’t mix? Really? Get out much? Not all substance abuse is abuse,” he wrote. Elsewhere Savage stated that “The human desire for psychoactive drugs is never going away – the war on drugs, however, can and should go away.”
Prostitution? “Every problem moralists and virtuecrats cite as an argument for keeping prostitution illegal – violence, disease, child prostitution – is a problem that is either created or made worse by keeping prostitution illegal,” he said.
This is the man who is able to reach millions of children via his “It Gets Better” bullying campaign. Although Savage is a zealous bully himself, he is endorsed by President Obama and the White House, and has said, chillingly, that he will spread his message to children whether their parents want him to or not. Instead of hailing Dan Savage as an anti-bullying hero, the world need only read a sentence from any of his five books to see how foul the real Dan Savage is.
Conservative/libertarian Gay group demands apology from Republican-hating Gay activist Dan Savage
…Here’s a taste of his remarks:
“We can learn to ignore the bullshit in the Bible about gay people — the same way we have learned to ignore the bullshit in the Bible about shellfish, about slavery, about dinner, about farming, about menstruation, about virginity, about masturbation,” Savage said.
“We ignore bullshit in the Bible about all sorts of things.”
He also attacked Newt Gingrich’s wife Callista with an especially caustic comment:
“The Bible says if a woman is not a virgin on her wedding night, she shall be dragged to her father’s doorstep and stoned to death,” Savage told the students. “Callista Gingrich still lives.”
Attacks Christians as prudes; no mention of Islam
As Joe Newby at the Spokane Examiner reminds us, Savage once said on Bill Maher’s HBO show that he wished all Republicans were “fucking dead.”
In reaction, Jimmy LaSalvia, president of GOProud issued this immediate statement:
“Dan Savage should apologize for his comments and should apologize to the high school students in attendance whom he called ‘pansy-asses,’” LaSalvia said.
“It is ironic that someone whose claim to fame is fighting bullying would resort to bullying tactics in attacking high school students who were offended by his outrageous remarks.”
Savage did not mention Islam or the Koran once in his speech.
Ironically though, he implied Christians were stoning those who failed a moral test:
“There is no effort to amend state constitutions to make it legal to stone women to death on their wedding nights if they’re not virgins — at least not yet,” he said. “We don’t know where the GOP is going these days.”
As many as 100 high school students walked out of a national journalism conference after an anti-bullying speaker began cursing, attacked the Bible and reportedly called those who refused to listen to his rant “pansy asses.”
The speaker was Dan Savage, founder of the “It Gets Better” project, an anti-bullying campaign that has reached more than 40 million viewers with contributors ranging from President Obama to Hollywood stars. Savage also writes a sex advice column called “Savage Love.”
. . . .
Savage was supposed to be delivering a speech about anti-bullying at the National High School Journalism Conference sponsored by the Journalism Education Association and the National Scholastic Press Association. But it turned into an episode of Christian-bashing.
Why does Dan Savage harbor so much hatred? Gay organizations, especially GLAAD, should condemn Mr. Savage for his mean-spirited rhetoric and make clear that he does not speak for gay people. He certainly doesn’t speak for me — and I would dare say most of this blog’s readers, including some of our liberal ones. We should expect gay speakers at such fora to show the same respect for Christianity as we would like Christians to show for gays.
Jimmy LaSalvia, GOProud Executive Director – “Dan Savage’s outrageous anti-Christian tirade hurts – not helps – the fight for gay rights in this country.”
(Washington, D.C.) – Today, GOProud – a national organization of gay and straight Americans seeking to promote freedom by supporting free markets, limited government, and a respect for individual rights, condemned a speech given by left wing gay activist Dan Savage. “Dan Savage’s outrageous anti-Christian tirade hurts – not helps – the fight for gay rights in this country,” said Jimmy LaSalvia, GOProud Executive Director. “There is nothing incompatible between being a Christian and believing that all people should be treated equally, and Dan Savage’s attacks on Christianity only fuel those on the extremist fringe who oppose gay rights.”
“Dan Savage should apologize for his comments and should apologize to the high school students in attendance who he called ‘pansy-asses,’” continued LaSalvia. “It is ironic that someone whose claim to fame is fighting bullying would resort to bullying tactics in attacking high school students who were offended by his outrageous remarks.”
“GOProud works with people of faith every single day – gay and straight. We believe strongly that people of faith should be treated with respect,” concluded LaSalvia.
The White house supports and fundraisers for this anti-bullying, bully — Via Breitbart.com:
The Obama Administration has placed significant support behind the so-called It Gets Better Project. The White House has devoted a specific section of the WhiteHouse.gov website to the Project. President Obama, Vice President Biden, Secretary of State Hillary Clinton, House Minority Leader Nancy Pelosi, Secretary of Labor Hilda Solis, Secretary of Agriculture Tom Vilsack, and many other administration officials have cut videos on behalf of the Project.
Now, the message of the Project is worthwhile. The organization is designed to protect children from bullying; its suggested pledge states:
Everyone deserves to be respected for who they are. I pledge to spread this message to my friends, family and neighbors. I’ll speak up against hate and intolerance whenever I see it, at school and at work. I’ll provide hope for lesbian, gay, bi, trans and other bullied teens by letting them know that “It Gets Better.
There’s only one problem: the organization is headed by one Dan Savage.
This is the same Dan Savage who spoke at the National High School Journalism Conference last week, where he ripped into the Bible and called religious students “pansy-assed” for walking out on him.
But there’s much more to Dan Savage than just anti-religious bullying. He’s one of the biggest bullies on the planet. And he’s the point person the White House specifically chose – and fundraised for – in order to push their anti-bullying agenda.
Now, it’s not as though the White House was ignorant of the fact that the It Gets Better Project is run by Savage.