Implicit throughout much of the first issue of Salvo was the idea that what one believes about the origins of life becomes the basis for one’s worldview. In other words, if you are convinced that the earth sprang from nothingness, was guided in its development by entirely naturalistic processes, and populated itself with beings who are more or less just collections of DNA—mere chemicals in a bag—then such convictions will necessarily color how you choose to live and what you choose to value. If, on the other hand, you see evidence of design in the universe and are consequently persuaded that there is purpose and meaning to life, then you will most likely devote yourself to discovering that meaning and living in accordance with it. And far from letting you off the hook, the decision to avoid taking a stand on such issues altogether may have the greatest impact of all, leading to nihilism, hedonism, or worse. Indeed, there is no more important worldview contribution than that which results from whatever you happen to believe about the beginning of life here on earth.
This brings me to the current issue of Salvo, which focuses on topics related to sex and gender. If it is true, as I have stated above, that one’s stance on life’s origins largely determines one’s approach to nearly everything else, then one’s sexual behavior may be the single best indicator of what that stance in fact is. Think about it. To engage in sexual conduct outside of such normative contexts as heterosexuality or marriage or for the sake of reproduction is to imply that sex has no proper function, that it is devoid of any real purpose other than to provide pleasure and thus is subject only to the pleasure-seeking whims of the individuals involved. Such behavior therefore suggests that life is likewise without purpose, that humans are, again, merely animals or biological robots or some other such debased creatures that arose from chance and are obliged merely to survive—either that or you are just acting in defiance of what you claim to believe about existence. Conversely, sex governed by restraint and order and propriety indicates belief in a universe that is similarly structured and meaningful, one in which humans occupy a special place and are to act accordingly.
Now I hope I haven’t created the impression that these matters are open to debate, for nothing could be further from the truth. Much of the impetus behind our second issue of Salvo was to demonstrate just how much evidence indeed exists in support of a sexual ethic that is narrow in scope—that simply does not encompass all of the alternative lifestyles, casual hookups, and voyeuristic fantasies that have become so prevalent in our culture. And once again, we have decided to do so by deconstructing such aberrant behaviors, revealing where they inevitably lead and how they fail to stack up against reason and common sense. For instance, John Coleman—in conjunction with Dr. Judith Reisman, whom I had the pleasure of interviewing a few months ago—tells the truth about pornography addiction and its connection to violent crime; Regis Nicoll tackles the myth of gender identity as advanced by queer theorists; and Mark Linville explains how bestiality is the logical extension of current attitudes toward sex. In the process, these and other writers—some of whom you’ll notice are now contributing editors—make a case, once again, for a universe that is elegant, purposeful, and unmistakably designed. I truly hope that you find the issue edifying, and, as always, welcome your feedback. •
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