In an age where sanity and decency are increasingly in short supply, a startling trend has emerged within the bounds of what one might call the modern-day temple, the body of Christ. During this past “Easter” celebration, a time traditionally reserved for solemn reflection and joyful celebration of the resurrection of Jesus Christ, some perverts have decided to add an unconventional twist to their observances: drag performances.
Yes, you read that correctly.
On a day that marks the most important event of the Christian faith, the celebration of our Savior conquering death, these perverts have chosen profanity over piety.
Now, it’s essential to grasp the magnitude of what’s unfolding—this is not benign entertainment or innocent fun. This is a profound slap in the face to God, a middle finger to the sacred in exchange for the profane. In the book of Ezekiel, a profound warning was issued to the Israelites,
“Behold, I will profane My sanctuary, the pride of your power, the desire of your eyes, and the delight of your soul; and your sons and your daughters whom you left behind shall fall by the sword” (Ezekiel 24:21).
The context here is critical. God was speaking of judgment, a divine response to the desecration of what is holy. Prostituting the biblical narrative of the resurrection and mocking Christian morality is not merely a theological error—it’s a flashing neon sign of the judgment that they are inviting upon themselves.
Let’s be clear: the issue at hand is not about the individuals involved in these performances or their personal blasphemies—God will deal with them. This is about the sanctity of the church and its commitment to uphold the teachings of Scripture. When drag shows find their place in the Easter services in places that call themselves churches, and nobody bats an eye, what message are we sending about the sanctity of God’s house? Are we not, in essence, echoing the sins of the Israelites, tolerating wickedness we should be rejecting, and profaning the very heart of our faith under the guise of inclusivity and modernity?
