Homosexuality; Not A Sin, Not A Sickness
by Rev. Elder Don Eastman
“Whosoever”The most beautiful word in the Gospel of Jesus Christ is "whosoever." All of God's promises areintended for every human being. This includes gay men and lesbians. How tragic it is that theChristian Church has excluded and persecuted people who are homosexual!We are all created with powerful needs for personal relationships. Our quality of life dependsupon the love we share with others, whether family or friends, partners or peers. Yet, lesbians andgay men facing hostile attitudes in society often are denied access to healthy relationships. JesusChrist calls us to find ultimate meaning in life through a personal relationship with our Creator.This important spiritual union can bring healing and strength to all of our human relationships.Not a Sin, Not a SicknessFor many centuries, the Christian Church's attitude toward human sexuality was very negative:sex was for procreation, not for pleasure; women and slaves were considered property to beowned by males; and many expressions of heterosexuality, like homosexuality, were consideredsinful. Such tradition often continues to influence churches today. Many churches teach thatwomen should be subordinate to men, continue to permit forms of discrimination against peoplesof color, and condemn homosexuals. They say that all homosexual acts are sinful, often referringto their interpretation of scripture.Other churches today are influenced by a century of psychoanalytic thought promoted through apowerful minority in the field of medicine. They see homosexuality as some kind of sickness.Although this view has now been soundly discredited by the medical profession, some churchesand clergy continue to be influenced by the idea. They say that homosexuals are "imperfect" andin need of "healing."The Good News is that, since 1968, when Metropolitan Community Church was founded, theemergence of a strong lesbian and gay community, and the conclusions of new scientific studieson homosexuality have forced the Christian Church to reexamine these issues. A growing numberof biblical and theological scholars now recognize that Scripture does not condemn loving,responsible homosexual relationships. Therefore, gay men and lesbians should be accepted -just as they are-in Christian churches, and homosexual relationships should be celebrated andaffirmed!Changing Interpretations…the Impact of StudyBiblical Interpretation and Theology also change from time to time. Approximately 150 years agoin the United States, some Christian teaching held that there was a two-fold moral order: blackand white. Whites were thought to be superior to blacks, therefore blacks were to be subservientand slavery was an institution ordained by God. Clergy who supported such an abhorrent ideaclaimed the authority of the Bible. The conflict over slavery led to divisions which gave birth tosome major Christian denominations. These same denominations, of course, do not supportslavery today. Did the Bible change? No, their interpretation of the Bible did!What influences lead us to new ways of understanding Scripture? New scientific information,social changes, and personal experience are perhaps the greatest forces for change in the waywe interpret the Bible and develop our beliefs. Scientific awareness of homosexual orientation didnot exist until the nineteenth century.Most Christian churches, including Metropolitan Community Church, believe the Bible wasinspired by God and provides a key source of authority for the Christian faith. Therefore, what theBible teaches on any subject, including sexuality, is of great significance. The problem, however,is that sometimes the Bible says very little about some subjects; and popular attitudes aboutthose matters are determined much more by other sources, which are then read into the biblicalstatements. This has been particularly true of homosexuality. But fortunately, recent scholarshiprefutes many previous assumptions and conclusions.Scripture StudyThe Bible is a collection of writings which span more than a thousand years recounting the historyof God's relationship with the Hebrew and Christian people. It was written in several languages,embraces many literary forms, and reflects cultures very different from our own. These areimportant considerations for properly understanding the Bible in its context. There are vastdifferences in doctrines between various Christian denominations, all of which use the sameBible. Such differences have led some Christians to claim that other Christians are not reallyChristians at all! Biblical interpretation and theology differ from church to church.What was the Sin of Sodom?Genesis 19:1-25Some "televangelists" carelessly proclaim that God destroyed the ancient cities of Sodom andGomorrah because of "homosexuality." Although some theologians have equated the sin ofSodom with homosexuality, a careful look at Scripture corrects such ignorance.Announcing judgment on these cities in Genesis 18, God sends two angels to Sodom, whereAbraham's nephew, Lot, persuades them to stay in his home. Genesis 19 records that "all thepeople from every quarter" surround Lot's house demanding the release of his visitors so "wemight know them." The Hebrew word for "know" in this case, yadha, usually means "havethorough knowledge of." It could also express intent to examine the visitors' credentials, or onrare occasions the term implies sexual intercourse. If the latter was the author's intendedmeaning, it would have been a clear case of attempted gang rape.Horrified at this gross violation of ancient hospitality rules, Lot attempts to protect the visitors byoffering his two daughters to the angry crowd, a morally outrageous act by today's standards. Thepeople of Sodom refuse, so the angels render them blind. Lot and his family are then rescued bythe angels as the cities are destroyed.Several observations are important.First, the judgment on these cities for their wickedness had been announced prior to the allegedhomosexual incident.Second, all of Sodom's people participated in the assault on Lot's house; in no culture has morethan a small minority of the population been homosexual.Third, Lot's offer to release his daughters suggests he knew his neighbors to have heterosexualinterests.Fourth, if the issue was sexual, why did God spare Lot, who immediately commits incest with hisdaughters? Most importantly, why do all the other passages of Scripture referring to this accountfail to raise the issue of homosexuality?Ezekiel 16:48-50states it clearly. The people of Sodom, like many people today, had abundance of material goods.But they failed to meet the needs of the poor, and they worshipped idols. The sins of injustice andidolatry plague every generation. We stand under the same judgment if we create false gods ortreat others with injustice.The Holiness Code – Scripture StudyLeviticus 18:22 & 20:13Christians today do not follow the rules and rituals described in Leviticus. But some ignore itsdefinitions of their own "uncleanness" while quoting Leviticus to condemn "homosexuals." Suchabuse of Scripture distorts the Old Testament meaning and denies a New Testament message."You shall not lie with a male as one lies with a female; it is an abomination." These words occursolely in the Holiness Code of Leviticus, a ritual manual for Israel's priests. Their meaning canonly be fully appreciated in the historical and cultural context of the ancient Hebrew people.Israel, in a unique place as the chosen people of one God, was to avoid the practices of otherpeoples and gods.Hebrew religion, characterized by the revelation of one God, stood in continuous tension with thereligion of the surrounding Canaanites who worshipped the multiple gods of fertility cults.Canaanite idol worship, which featured female and male cult prostitution as noted inDeuteronomy 23:17, repeatedly compromised Israel's loyalty to God. The Hebrew word for amale cult prostitute, qadesh, is mistranslated "sodomite" in some versions of the Bible.What is an "Abomination"?An abomination is that which God found detestable because it was unclean, disloyal, or unjust.Several Hebrew words were so translated, and the one found in Leviticus, toevah, is usuallyassociated with idolatry, as in Ezekiel, where it occurs numerous times. Given the strongassociation of toevah with idolatry and the canaanite religious practice of cult prostitution, the useof toevah regarding male same-sex acts in Leviticus calls into question any conclusion that suchcondemnation also applies to loving, responsible homosexual relationships.Rituals and RulesRituals and Rules found in the Old Testament were given to preserve the distinctivecharacteristics of the religion and culture of Israel. But, as stated in Galatians 3:22-25, Christiansare no longer bound by these Jewish laws. By faith we live in Jesus Christ, not in Leviticus. To besure, ethical concerns apply to all cultures and peoples in every age. Such concerns wereultimately reflected by Jesus Christ, who said nothing about homosexuality, but a great deal aboutlove, justice, mercy and faith.The New Testament – Scripture StudyRomans 1:24-27Most New Testament books, including the four Gospels, are silent on same-sex acts, and Paul isthe only author who makes any reference to the subject. The most negative statement by Paulregarding same-sex acts occurs in Romans 1:24-27 where, in the context of a larger argument onthe need of all people for the gospel of Jesus Christ, certain homosexual behavior is given as anexample of the "uncleanness" of idolatrous Gentiles.This raises the question: Does this passage refer to all homosexual acts, or to certainhomosexual behavior known to Paul's readers? The book of Romans was written to Jewish andGentile Christians in Rome, who would have been familiar with the infamous sexual excesses oftheir contemporaries, especially Roman emperors. They would also have been aware of tensionsin the early Church regarding Gentiles and observance of the Jewish laws, as noted in Acts 15and Paul's letter to the Galatians. Jewish laws in Leviticus mentioned male same-sex acts in thecontext of idolatry.The homosexual practices cited in Romans 1:24-27 were believed to result from idolatry and areassociated with some very serious offenses as noted in Romans 1. Taken in this larger context, itshould be obvious that such acts are significantly different from loving, responsible lesbian andgay relationships seen today.What is "Natural"?Significant to Paul's discussion is the fact that these "unclean" Gentiles exchanged that whichwas "natural" for them, physin, in the Greek text, for something "unnatural," para physin. InRomans 11:24, God acts in an "unnatural" way, para physin, to accept the Gentiles. "Unnatural" inthese passages does not refer to violation of so-called laws of nature, but rather implies actioncontradicting one's own nature. In view of this, we should observe that it is "unnatural," paraphysin, for a person today with a lesbian or gay sexual orientation to attempt living a heterosexuallifestyle.Reference to Lesbianism?Romans 1:26 is the only statement in the Bible with a possible reference to lesbian behavior,although the specific intent of this verse is unclear. Some authors have seen in this passage areference to women adopting a dominant role in heterosexual relationships. Given the repressivecultural expectations placed on women in Paul's time, such a meaning may be possible.The Other Verses...I Corinthians 6:9Any consideration of New Testament statements on same-sex acts must carefully view the socialcontext of the Greco-Roman culture in which Paul ministered. Prostitution and pederasty (sexualrelationships of adult men with boys) were the most commonly known male same-sex acts.In I Corinthians 6:9, Paul condemns those who are "effeminate" and "abusers of themselves withmankind," as translated in the King James version. Unfortunately, some new translations areworse, rendering these words "homosexuals." Recent scholarship unmasks the homophobiabehind such mistranslations.The first word - malakos, in the Greek text-which has been translated "effeminate" or "soft," mostlikely refers to someone who lacks discipline or moral control. The word is used elsewhere in theNew Testament but never with reference to sexuality.The second word, Arsenokoitai, occurs once each in I Corinthians and I Timothy (1:10), butnowhere else in other literature of the period. It is derived from two Greek words, one meaning,"males" and the other "beds", a euphemism for sexual intercourse. Other Greek words werecommonly used to describe homosexual behavior but do not appear here. The larger context of ICorinthians 6 shows Paul extremely concerned with prostitution, so it is very possible he wasreferring to male prostitutes. But many experts now attempting to translate these words havereached a simple conclusion: their precise meaning is uncertain.Scripture Study Conclusion…No Law Against LoveThe rarity with which Paul discusses any form of same-sex behavior and the ambiguity inreferences attributed to him make it extremely unsound to conclude any sure position in the NewTestament on homosexuality, especially in the context of loving, responsible relationships. Sinceany arguments must be made from silence, it is much more reliable to turn to great principles ofthe Gospel taught by Jesus Christ and the Apostles. Love God with all your heart, and love yourneighbor as yourself. Do not judge others, lest you be judged. The fruit of the Holy Spirit islove . . . against such there is no law.One thing is abundantly clear, as Paul stated in Galatians 5:14:"...the whole Law is fulfilled in one statement,'You shall love your neighbor as yourself".Insights from Other Bible Scholars"The homosexuality the New Testament opposes is the pederasty of the Greco-Roman culture;the attitudes toward pederasty and, in part, the language used to oppose it are informed by theJewish background."Robin Scroggs, Professor of Biblical Theology,Union Theological Seminary, New York City."One cannot be absolutely certain that the two key words in I Corinthians 6:9 are meant asreferences to male homosexual behavior."Victor Paul Furnish, Professor of New Testament,Perkins School of Theology, Dallas."The strongest New Testament argument against homosexual activity is intrinsically immoral hasbeen derived traditionally from Romans 1:26, where this activity is indicated as para physin. Thenormal English translation for this has been 'against nature.' Two interpretations can be justifiedconcerning what Paul meant by the phrase. It could refer to the individual pagan, who goesbeyond his own sexual appetites in order to indulge in new sexual pleasure. The secondpossibility is that physis refers to the 'nature' of the chosen people who were forbidden byLevitical law to have homosexual relations."John J. McNeill, Adjunct Professor of Psychology,Union Theological Seminary, New York City."A close reading of Paul's discussion of homosexual acts in Romans 1 does not support thecommon modern interpretation of the passage. Paul did not deny the existence of a distinctionbetween clean and unclean and even assumed that Jewish Christians would continue to observethe purity code. He refrained. However, from identifying physical impurity with sin or demandingthat Gentiles adhere to that code."William Countryman, Professor of New Testament,Church Divinity School of Pacific, Berkeley."The Hebrew word 'toevah,' here translated 'abomination,' does not usually signify somethingintrinsically evil, like rape or theft (discussed elsewhere in Leviticus), but something which isritually unclean for Jews, like eating pork or engaging in intercourse during menstruation, both ofwhich are prohibited in these same chapters."John Boswell, Professor of History,Yale University, New Haven.
