The Christian opposition to homosexuality is one of the primary elements of the "culture war," yes? Christians are often accused of being hateful and bigoted, and the Christian response is to say "We can hate the sin of homosexuality, but love the sinner."
A lot of gays and gay allies refuse to take this statement at face value. They'll insist that this is an obfuscation or an excuse, that all it does is conceal a deep seated prejudice.
I disagree with them. I am perfectly happy to accept that many Christians do not hate gays. My problem is that the reason Christians offer is undergirded by something much more sinister that garden variety political incorrectness.
I would argue that when a Christian says "I hate the sin, but love the sinner," there is an unspoken supplement. I think that what this statement conceals, or perhaps really means, is the statement "I am just following orders."
I think the common Christian position on homosexuality is, in fact, "I don't hate gays. God says the act is evil, and I have to agree with him. I am just following orders." What the Christian does is push off responsibility for a moral judgment to another.
There are no other sins for which Christians constantly use that statement. It may occasionally appear when a family member is an alcoholic, for example. "I love my dad, but I hate his sin." I believe this statement is different in kind, however.
The Christian recourse to the Nuremberg defense has appeared because the place of homosexuality has changed in our culture, and this change has affected Christians as well. Christians recognize that a direct and outright condemnation of homosexuality is no longer possible -- even for Christians -- so they have to punt the condemnation to God. Christians don't make the same deferral in the case of child molesters, because it is socially possible to condemn child molesters in one's own name.
(I know Christians will read that last sentence and insist that they can only condemn child molesters in the name of God's law; such an argument is tangential to my own. It is simply not the social reality that Christians explicitly defer to God in the case of pedophilia, while they do make such an explicit deferral in the case of homosexuality.)
I think there are two consequences here. First, it says something about the nature of morality. Moral statements are constricted by social conditions. If this were not true, than Christians would not speak about homosexuality the way they do. Secondly, this shows that the gay culture's suspicion of church culture is justified, to an extent. No one likes to be on the receiving end of actions justified by the Nuremberg defense.