Back in 1987, World magazine published an article by veteran journalist Garry John Moes that asked, “Is there a connection between Socialist doctrine and the homosexual rights movement?”

That striking lead disturbed me. While the article presented clear evidence that there is, in fact, such a connection, it didn’t answer a corollary question: Why is there a connection between homosexuality and socialism?

Why, for instance, did Plato endorse both socialism and homosexuality? Why, today, are many homosexuals — and others in the LGBTQIA+ movements — also socialists?

Back then I set out to answer that question in another article in World titled “Denial of Distinction: Socialism’s Roots and Sexual Deviance.” Its lessons are even more relevant today than they were 35 years ago.

We find the key to an answer to my question in Isaiah 5. There, Isaiah wrote of God and His people Israel, “My well-beloved had a vineyard on a fertile hill. And He dug it all around, removed its stones, and planted it with the choicest vine. And He built a tower in the middle of it and hewed out a wine vat in it; then He expected it to produce good grapes. But it produced only worthless ones.”

Then God Himself took over and said of His vineyard, “… So now let Me tell you what I am going to do to My vineyard: I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground.”

Next began a long series of woes: “Woe to those who add house to house and join field to field, until there is no more room … Woe to those who rise early in the morning that they may pursue strong drink; … Woe to those who drag iniquity with the cords of falsehood, and sin as if with cart ropes,” climaxing in these two great woes: “Woe to those who call evil good, and good evil; who substitute darkness for light and light for darkness; who substitute bitter for sweet, and sweet for bitter! Woe to those who are wise in their own eyes, and clever in their own sight!”

A fundamental biblical doctrine revealed here is that there are real, abiding, basic distinctions in this world. Some religions — Hinduism and Buddhism, animism and spiritism — believe that all is fundamentally one, that there are no distinctions at the root of reality. Not Biblical Christianity. For the Bible, one is not two; evil is not good; light is not darkness; bitter is not sweet.

When God’s vineyard becomes indistinguishable from the wild vines around it, He tears down its hedge or wall. He will not permit a false distinction to remain. That is why God insists that evil and good, light and darkness, sweet and bitter not be confused with each other.

To those who deny such distinctions — who say that the Church can be like the world, who obscure the distinction between good and evil — to them, God says, “Woe to those who are wise in their own eyes, and clever in their own sight!” As if to say, “They may be wise in their own eyes, but not in Mine. I am the Judge before whom they must stand. They may overlook distinctions, but I will not!”

What joins socialism with homosexuality and all forms of sexual perversion? They all run against, consciously or subconsciously, of the biblical doctrine of fundamental distinctions.

Biblical thinking recognizes a distinction between Church and world. The church is God’s private property, “a people for God’s own possession” (1 Peter 2:9), and it has a hedge or wall of doctrines and ethics built around it to distinguish it from the world. It must not do what the world does, but must perform God’s judgments and statutes, in which it finds life (Leviticus 18:3-5).

Just as the Bible insists that God has property in the Church, so it insists in the commandment, “Thou shalt not steal,” that people have property that must be distinguished from everyone else’s property. Socialism denies that distinction, claiming that everything belongs to everyone. In so doing, it breaks down a wall of distinction by which God orders reality, and to avoid chaos it reverts to another kind of order: totalitarianism. The Bible also insists that property is a just reward for work, not to be divided equally among all people regardless of their contribution to its production (Luke 19:12–26; 2 Thessalonians 3:10). Again, socialism denies this fundamental distinction, insisting on an impossible equality of economic condition.

What of sexuality? The Bible insists that God made man male and female, and that the distinction must be upheld. Neither adultery (Deuteronomy 22:22), nor fornication (Deuteronomy 22:23-29), nor transvestism (Deuteronomy 22:5), nor homosexuality (Leviticus 18:22), nor bestiality (Leviticus 18:23), let alone transgenderism, may be condoned among the people of God. Adultery and fornication, polygamy and polyandry and polyamorism, deny the distinction between one’s spouse and all other members of the opposite sex. Homosexuality, and transgenderism deny the distinction between male and female. Bestiality, with its religious roots in polytheistic evolutionary doctrines of the origin of the world and mankind, denies the distinction between human beings and animals.

Socialism and all forms of sexual perversion have this in common: they attack fundamental distinctions God has built into creation. Where they come into closest ideological contact is in denying the exclusivity of certain relationships. Socialism denies the exclusivity of property as belonging to one person or family and not to others. Sexual perversion denies the exclusivity of sexual relations to marriage between one male and one female.

Distinctions are fundamental to biblical thought: distinctions of order and chaos, light and darkness, good and evil, animal and human, female and male, saved and damned, Church and world, holy and unholy. So are distinctions of work and sloth, individual and community, private and communal property, freedom and slavery, lawfulness and unlawfulness, variety and uniformity.

Each in its own way — socialism and sexual perversion — denies such distinctions. They rebel against the fundamental orders of God’s creation. They must not be countenanced among God’s people — now, any more than 35 years ago

This piece originally appeared at ChristianPost.com and has been republished here with permission.