- What does the Bible say about homosexuality?
- Is it a sin to be a homosexual?
- Can a person who is homosexual also be a Christian?
My frankness here is totally intentional: the Christian Bible, when we actually take the time to read and understand it as a whole, neither condemns nor permits homosexuality as we have come to understand it in modern times. There are a total of six references to homosexuality (and even with this conclusion we are loosely using the term homosexuality) in the Bible. Surprisingly, if you were an alien who was foreign to this planet and you spent a few minutes listening to any Christian talk radio show or television program (or read Christian tagged WordPress posts), you might be under the impression that homosexuality and sex are the focus point of the Bible. This is simply not the case. The Bible spends more time talking about why you shouldn’t wear two pieces of cloth on your body or plant two different seed types in a single field than it does about having sexual relations with a person of the same sex. It certainly talks a lot more about love and acceptance (straight from the mouth of Jesus Christ Himself no less) than about condemning this and that person for such and such reason. Again, if you were foreign to this world and you listened to most Christians speak you might think that the whole book was littered with “condemn this” and “spite that,” which again is not the case.
The most famous reference to homosexuality, and the one that is trod out in each and every discussion on the topic by seemingly devout Christians, is the story of the cities of Sodom and Gomorrah. We all know how it goes, apparently the citizens of Sodom and Gomorrah where such an abomination in the sight of the Lord that He sent angels to investigate the problem. While these angels were visiting in the form of human males, the house they were staying in was encircled by an angry mob who demanded that the owner and host, Lot, send the strangers out so that “they may come to know them.” The modern English translation describes the mob as being all of the male citizens of the town. However, the Hebrew phrase in the original text actually would more accurately describe the entire townsfolk (read: male and female) coming out and surrounding the house. Never mind the clear implications that the take-away from this story is that we should not gang rape people and we should protect our guests when they are strangers in our home (probably a great lesson for ancient civilizations where being a stranger in a foreign land was extremely dangerous). Modern Christianity instead focuses on the (false) fact that the group was male and that they demanded that other males come out to be raped. To some modern Christians there is link between modern homosexuality especially between two people who are engaged in a loving and exclusive relationship and having an angry mob demand the ability to gang rape strangers. But in reality and in Christianity there actually is not a link. We are told later on that Sodom and Gomorrah was destroyed by a pillar of fire because “the outcry against its people [had] become so great before the Lord.” This is of course after Lot had offered his two virgin daughters to the angry mob to “do to them as you please” (never minding the extremely immoral action here). And after Moses and the Lord had a talk which pretty much ended in the Lord wagering that he would destroy an entire city if he could not find a single good person (again, we can just gloss over the moral implications of a God who simply wipes creation off of the face of the planet at whim).
Leviticus condemns sexual relations between men. It does not mention sexual relations between women which either means it is permitted or it was simply overlooked by the framers of the Law. We also recall that the Law rejects the mixing of meat and dairy, the murdering of people who do any action on the Sabbath and the permits the outright oppression of women. It is hard to overcome the specific clauses of the Jewish law today unless we gain a better understanding of where they come from, why they exist in the first place. Let’s not forget the historical perspective in Scripture and the fact that we know that the Book of Leviticus was written at a time when the Jewish population was very small and surrounded by Babylonian influence while in exile from Israel. At a time when Jewish leaders were afraid of the small group being overcome by the powers that surrounded them. It is understandable then that this Law would primarily serve to sustain the small group of people. And that is exactly what the most provocative sections of the Law seek to achieve. When we understand the historical context of Leviticus we can digest the Law in a more modern sense. We know that the Lord is Justice and there is nothing inherently just in cherry-picking law in application and yet this is exactly what happens when Christians rely on Leviticus so much to support their position on homosexuality. Ironically, they will state this position while wearing two different pieces of cloth on their body, after having just consumed a delicious meal of pork with a side of dairy and while standing before a field planted with two different strains of seed (all violations of the same Law they are smacking against a minority). Now there are rules within the Law that are still relevant for us, and we know this because Jesus actually said that they were important when He established the New Covenant (thus fulfilling the First). These are the Ten Commandments. Interestingly, the Ten Commandments represent a certain moral code that is somewhat universal across time and space in our humanity. We (the collective humanity ‘we’) have all almost always agreed that murder in cold blood is immoral. We have always looked down on stealing and cheating. These are moral codes which are written on our hearts because they belong to God and God made each and every one of us. There is nothing in the Ten Commandments about being in a loving relationship with a person of the same-sex. And I would say that this should mean the world to the Christian. It should not be a game of pick the cherry to define what is essentially a theologically weak position to support being against homosexuality and same-sex marriage as we understand them today. And certainly it is no pathway to condemning a same-sex relationship that is chaste and exclusive as any other Christian relationship ought to be.
- What does Jesus teach about homosexuality?
- Does Jesus’ teachings on love and acceptance relate to same-sex marriages within the church?
Christians will often try and make the debate about homosexuality and same-sex marriage “simple” by pointing to the story of Sodom and the provision in Leviticus and will say “Jesus would condemn the homosexual.” Like most things that seem simple and clear cut, there is actually more here than what meets the eye. For starters, it is dishonest from a Christian perspective to start any discussion on any topic without starting with Christ and ending with the Law He fulfilled. The Bible from a chronological perspective starts with creation and moves through Abraham, Moses and the prophets all leading up to the birth of Christ and His death and resurrection. But the Bible from a Christian perspective works backward with His Death and Resurrection as the focal point and moving back through the prophets. And there is a very important reason for this, while we stumbled through the Old Testament as humanity we were like a hiker with a poor flashlight. We got glimpses of the Lord and our position within the universe, but it was never made clear to us and this is evident in some of the wild and crazy things that happen in the Old Testament. And then comes a friend with a bright light, brighter than any star including the sun. And our path is illuminated. And just like that hiker, we can see our entire path and beyond with this new Light. That Light is Christ. So an honest Christian does not waste their time stumbling through the dark because, as Saint John tells us, we have the Word now among us. Why would we blindfold ourselves and hike the path when we have daylight to guide us? So let’s start with Christ.
Christ says absolutely nothing about homosexuality. Period. He does, however, say a lot about love and acceptance. And He does a lot to show this acceptance in practise. For example, He dines with a tax collector who would have been the most hated and reviled person in any ancient city of His time. There is most certainly a parallel here between the tax collector and those we have made the most hated and reviled people in society (homosexuals are pretty high up on that list by the way). If Jesus was here today, I truly believe that without question, He would attend a Pride Parade and it would rile up many within the Church establishment (much the same as it angered the Jewish establishment when He ate with the tax collector). He also says something very powerful during the Sermon on the Mount which I think has real life application today: “Blessed are those who hunger and thirst for righteousness, for they will be filled,” and “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven.” Ironic that most militant Christians would actually quote both of those Beatitudes to justify their opposition to same-sex marriage, but they have terribly missed the mark here. For the last Beatitude wraps up the entire Sermon perfectly, “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in Heaven, for in the same way they persecuted the prophets who were before you.” Again, the militant Christian will attempt to claim that in modern society they are being oppressed by having to give up their beliefs in the name of the same love and acceptance that Christ directly preaches, you tell me who is bearing false evils against who in this argument? I think it is pretty clear.
Following the resurrection and ascension of Christ, the Apostle Paul writes that laying with a man is an abomination before the Lord. The only problem is that we are cherry picking to the extreme his entire letter when we confine that statement to just being about homosexuals. Let’s take a look at the entire passage:
Therefore God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons due penalty for their error.
But Saint Paul is not talking about modern homosexuality. He is talking about lust and lustful sexual acts. He is talking about the trends of his own time where powerful men took boy slaves as sex toys and woman often the same with their male servants. This was seen as lavish and unholy because it is lavish and unholy. Most people today (include almost all homosexuals) would agree just the same as Saint Paul is pushing us to see. However, we have twisted this powerful message into something so small and insignificant that we have lost sight of the meaning. This line could very well to applied to same-sex relationships, in that they ought to be between two people who love one another and that we should consider promiscuous sexual acts to be immoral because they are a form of degrading the human body and spirit. This applies to opposite-sex relationships as well. And we do see what happens when a person engages in irresponsible serial sexual relationships with no end, there is often a physical and mental toll on the person over time. This is what Saint Paul is getting at, this is how this passage is supposed to be understood. It is not about homosexuals.
There is absolutely no guidance in the Bible that would offer any insight on how we should deal with same-sex relationships as we understand them today. Aside from the clear message of love and acceptance. This is not a carte blanche for members of the gay community to turn to sexual relationships outside of marriage and to engage in promiscuous sexual lifestyles. In fact, same-sex couples are called to the same level of fidelity, honesty, love and exclusivity as opposite-sex couples and even single people. This is the Christian way. However, because we have cast out homosexuals writ large from the Christian community we have essentially forced a life of sinfulness on to an entire group of people, we have caused a group of people to become persecuted and we have done it in the name of Christ (sound familiar). We do not permit same-sex marriage in the Christian church, so we have condemned the good gay Christians who want a life together with the same amount of Christ-like love and support as the heterosexual couple from enjoying the fruits of marriage. This is our sin as Christians and our problem as Christians to fix.
Blaise Pascal was a famous mathematician and part-time philosopher who, while very sick and dying in his deathbed, scribbled thoughts on scraps of paper which were posthumously complied and became known as Pensées (French for ‘thoughts’). There was a gem of logic in what we now call Pascal’s Wager. Basically, he concluded that it was better to believe in God because if you were right than you enjoyed eternal life and if you were wrong than you suffered eternal punishment. Conversely, if you didn’t believe and were wrong you were punished and if you were right you gained nothing in the after-life that didn’t exist. I’ve always had a fondness for this wager because it can be understood by the pagan without an entire introduction to the Bible and Christian thought. It can also be applied to how Christians should act as Christians. For example, in the face of an unclear moral question is it better to condemn or to accept. If we condemn and we are right we gain satisfaction in the face of the Lord. If we condemn and are wrong we face damnation. If we accept and are wrong we at least followed the example of Christ. If we accept and we are right than we gain satisfaction. I believe that acceptance over condemnation in the face of unclear moral questions is a defence which would be acceptable to God on Judgement Day. I, for one, would rather stand before God to justify why I accepted and loved so and so regardless of their actions over standing before God to justify why I cast away one of His creations.