What Did Jesus Say About Being Gay

What Does the Bible Say About Homosexuality?

Publish onTwitter, Linkedin, FaceBook, and email Poor biblical scholarship and a cultural prejudice read into the Bible are at the basis of the assertion that the Bible is unambiguous “that homosexuality is prohibited by God.” When It Comes to Homosexuality, What Does the Bible Say? Introduction Pew Research Center has observed for the previous two decades that sexual variety is one of the most persistent ethical difficulties throughout Christian faiths, and that this has been true for almost two decades.

Although it is unlikely that the biblical authors had any understanding of sexual orientation (for example, the term homosexual was not coined until the late nineteenth century), the Bible is frequently consulted by people of faith for timeless guidance on what it means to honor God with our lives, and this most certainly includes our sexuality.

What exactly is the Bible?

In this light, the Bible is frequently seen as the key source that assists us in determining how God’s people should spend their lives.

As a result, most Christians approach these difficult decisions by first studying what the whole of Scripture says about a specific topic, then investigating the linguistic, historical, and cultural context in which the words were written, and finally putting these discoveries in conversation with what we already know to be true about God’s character more broadly.

  1. What is Biblical Interpretation and how does it work?
  2. Individuals who are attracted to persons of the same sex are frequently informed that when they come to affirming conclusions about their relationships and identities, they are ‘elevating’ their experience above the teachings of Scripture.
  3. However, the issue remains as to whether this is a fair and truthful evaluation.
  4. Is there a single accurate or true method to understand the Bible, and if so, who has the authority to declare what is proper?

Hermeneutics is the process through which we examine a text and question not just “what does this say,” but also “what does this imply.” We must investigate what the relevant biblical passages on the topic meant in their original context and what they mean for us today when we ask the question, “What does the Bible say about homosexuality?” (or, more appropriately, “What does the Bible say about attraction to someone of the same sex?”) Our goal is to understand what the relevant biblical passages on the topic meant in their original context and what they mean for us today.

  1. Further, we want to know if the biblical writers were criticizing specific activities linked to sexuality in the ancient society, or whether they were truly condemning all same-sex partnerships of any type throughout the remainder of time.
  2. In the case of many evangelicals and other conservative Christians, the answer to this question is affirmative.
  3. This includes, but is not limited to, 1) what they were taught was a “unbiased” interpretation of the relevant texts, and 2) a basic conviction that sex distinction is an essential aspect of Christian marriage, both of which are supported by Scripture.
  4. This is why it is so important to be married.

However, while passages from Genesis 1 and 2 do indeed support gender complementarity, it is important to note that while these stories say God began by creating human beings of male and female sex (defined as the complex result of combinations between chromosomes, gonads, genes, and genitals), there is nothing in Scripture that indicates God only created this binary.

  1. These are examined in further depth here.
  2. The Sermon on the Mount (Matthew 7:17-18) teaches that experience should influence our understanding of God’s truth, and what Jesus said about good trees giving good fruit and poor trees bearing terrible fruit supports this.
  3. It also served as the foundation for Christian arguments that led to the abolition of slavery, and it has backed campaigns for women’s emancipation throughout the history of the church.
  4. What they did advise was that the evident exclusion, unfairness, and devastating consequences of commonly held ideas should prompt Christians to return to the text in order to contemplate a new perspective, one that would more accurately represent the heart of the Creator.
  5. Suffering must have a redemptive purpose in order to be Christ-like in nature.
  6. As a result of all of these factors and more, Christians have a moral need to reevaluate their understanding of what the Bible teaches regarding LGBTQ+ identities.
  7. However, while the six verses that deal with same-sex sexuality in the ancient world are critical of the activities that are mentioned, there is no evidence that these passages speak in any manner about same-sex relationships based on love and reciprocity.

It is the stories of Sodom and Gomorrah (Genesis 19) and the concubine of the Levite (Judges 19) that deal with sexual violence and the Ancient Near East’s stigma against breaching male honor that concern us today.

When the New Testament mentions the subject in a list of vices (1 Corinthians 6:9, 1 Timothy 1:10), the argument being made is more than likely about the sexual exploitation of young men by older men, a practice known as pederasty.

This means that any persistent hostility to same-sex partnerships and LGBTQ+ identities must be founded on something other than these biblical passages, which puts us back to a theology of Christian marriage or partnership as a starting point.

While the endeavor to dismantle the decades-long, dominant, and exclusionary readings of these texts is crucial, its concentration on and against the welcoming features of Christian theology for LGBTQ+ persons has hampered study of a deeper meaning of sexuality for everyone in the community.

Christian partnership provides a chance to demonstrate God’s love to others.

A wide range of disparities (and consequent problems) are inherent in any two personalities striving to integrate their lives, as any individual who has ever been in any form of close relationship can attest to.

Overall, God’s purpose for Christian partnership is about expressing the most real and sweetest love anybody could ever know, which is the self-giving and everlasting love between God and creation that has been made available for us by Christ.

Conclusion Taking everything into consideration, it is crucial to recall that throughout church history, fresh understanding about people and the world has repeatedly prompted Christians to reevaluate their religious views.

There are millions of faithful Christians throughout the world who have come to acknowledge the work of God in and through the relationships of LGBTQ+ people as it stands today (see here for a list of denominational perspectives on LGBTQ+ individuals within Christianity).

As Christians, we should learn from the apostles’ example and from our current witness in the world (Luke 15).

M.A.

Religion is covered by Michael Vazquez (Head Editor).

Stan Mitchell (Contributing Editor) is a co-founder of GracePointe Church and a co-founder of Everybody Church.

Vanderbilt Divinity School offers a Master of Theological Studies degree.

Further reading can be found at: Cheryl B.

Keeping Ancient Laws in the Face of Contemporary Controversy: The Importance of Inclusive Biblical Interpretation (Oxford University Press 2009) Dr.

Keen’s article “Scripture, Ethics, and the Possibility of Same-Sex Relationships” may be found here (William B.

God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships is available for free download (Convergent Books, 2014) James V.

Brownson.

Eerdmans Publishing Co., 2013) Elizabeth M.

Queer Virtue: What LGBTQ People Know About Life and Love, and How It Can Revitalize Christianity is a book written by a group of LGBTQ people (Beacon Press, 2016) Eugene F.

“Same-sex Complementarity: A Theology of Marriage” is the title of this paper.

LGBTQ-Affirming Scripture

Members of our church who have LGBTQ family members who have been injured and rejected by individuals who told them that God condemned them because of who they were produced this compilation of scripture. We hope you enjoy it. Ultimately, we want to draw attention to some of the many messages of love and inclusion that can be found in the Bible, while also assisting people in considering the original meaning of the chapters that have been used to condemn LGBTQ people (sometimes called the “clobber verses”).

God loves LGBTQ people

Nothing will ever be able to separate us from God’s love. (See Romans 8:38) This message is intended for people of all backgrounds, especially LGBTQ folks. God did not commit a clerical error when he created LGBTQ persons. “Because you made my inmost being; you knitted me together in my mother’s womb,” I said. It is because I am fearfully and wonderfully formed that I give you thanks; your works are marvelous, and I am completely aware of this.” (Psalm 139:113-14; 139:13-14) People’s sexual and gender identities are important components of their personalities, and as such, they are important aspects of who God created each of us to be.

According to 2 Corinthians 3:19, “God was reconciling the world to himself in Christ, not counting men’s sins against them,” and as a result, “we have peace with God through our Lord Jesus Christ, by whom we have gained entrance by faith into this grace in which we now stand.” (Romans 5:1, 2).

Not that being LGBTQ constitutes a sin, but if it did, one would be forgiven without hesitation if one came forth.

On Inclusion

The love of God is inextricably bound up with us. (1 Cor 8:38) (Rom. 8:38) Regardless of sexual orientation or gender identity, this message is for everyone. In creating LGBTQ individuals, God did not make a clerical error. ‘Because you formed my inmost being; you knitted me together in my mother’s womb.’ Because I am fearfully and wonderfully formed, I give you my thanks; your works are marvelous, and I am completely aware of this.” (Psalm 139:113-14; 139:112-14) People’s sexual and gender identities are important components of their personalities, and as such, they are important aspects of who God created them to be.

All individuals, including LGBTQ persons, are justified by faith in Christ.

Not that being LGBTQ constitutes a sin, but if it did, one would be pardoned without hesitation.

On Relationships

Nothing will ever be able to separate us from the love of God. (See Romans 8:38.) This message is intended for everyone, especially LGBTQ persons. God did not commit a clerical error when he created LGBTQ individuals. “For you created my inmost being; you knitted me together in my mother’s womb.” I thank you because I am fearfully and wonderfully formed; I am well aware that your works are beautiful.” (12:113-14) (Psalm 139:113-14) People’s sexual and gender identities are important components of their personalities, and as such, they are an important element of who God created each and every one of us to be.

“God was reconciling the world to himself in Christ, not counting men’s sins against them” (2 Corinthians 3:19), and as a result, “we have peace with God through our Lord Jesus Christ, by whom we have gained entrance by faith into this grace in which we now stand.” (Romans 5:1-2) (Romans 5:1-2) To be clear, this does not imply that being LGBTQ is a sin, but even if it were, it would be forgiven.

See also:  Why Did The Pharisees Dislike Jesus

On Gender

There is nothing that can separate us from God’s love. (Romans 8:38) This message is intended for everyone, including LGBTQ folks. God did not commit a clerical error in creating LGBTQ individuals. “For you made my inmost being; you knitted me together in my mother’s womb. I worship you because I am fearfully and wonderfully formed; your works are marvelous, and I am completely aware of this.” (Psalm 139:113-14) Sexual identity and gender identity are components of a person’s personality, and as such, they are a part of who God created each of us to be.

“God was reconciling the world to himself in Christ, not counting men’s sins against them” (2 Corinthians 3:19); as a result, “we have peace with God through our Lord Jesus Christ, by whom we have gained entrance by faith into this grace in which we now stand.” (Romans 5:1, 2).

Bible verses that have been used to condemn LGBTQ people

Nothing will ever be able to separate us from God’s love. (See Romans 8:38) This message is intended for people of all backgrounds, especially LGBTQ folks. God did not commit a clerical error when he created LGBTQ persons. “Because you made my inmost being; you knitted me together in my mother’s womb,” I said. It is because I am fearfully and wonderfully formed that I give you thanks; your works are marvelous, and I am completely aware of this.” (Psalm 139:113-14; 139:13-14) People’s sexual and gender identities are important components of their personalities, and as such, they are important aspects of who God created each of us to be.

According to 2 Corinthians 3:19, “God was reconciling the world to himself in Christ, not counting men’s sins against them,” and as a result, “we have peace with God through our Lord Jesus Christ, by whom we have gained entrance by faith into this grace in which we now stand.” (Romans 5:1, 2).

Not that being LGBTQ constitutes a sin, but if it did, one would be forgiven without hesitation if one came forth.

Criteria by which God will evaluate our lives

When considering whether or not it’s “better to be safe than sorry” to adhere to “traditional” teachings on LGBTQ matters, keep in mind that the Bible does not command us to pass judgment or make others’ lives more difficult by refusing to discriminate against them. Seven verses have been cited to justify discrimination against LGBTQ people, but there are more than a hundred passages on love – so it may be best to concentrate on love! Scripture has been used to justify slavery, to exclude divorced people from full participation in the sacraments, to exclude women from ministry, and to persecute left-handed people; if the church has erred in its treatment of LGBTQ issues, this would not be the first time this has happened in church history.

John 8:7 (KJV) “Let him who is without sin be the first to throw the first stone.” Throughout the Bible, God expresses his admonition against passing judgment on others.

The second principle is as follows: ‘Love your neighbor as yourself.’ “There is no higher commandment than these,” says the Bible.

As an example, consider the situation of LGBTQ persons who have lost their faith because their church has informed them that God does not love them.

6:39 (John 6:39) “And it is the intention of He who sent me that I should not lose any of those who have been entrusted to my care.” LGBT individuals should not be pushed away from the church or lose their religion, since God would not want that to happen. ​​

References

All Bible quotes are taken from the New International Version (NIV). Linda Tatro Herzer is a writer and actress. (2016). Transgender people’s experiences with the Bible; how Scripture supports gender variation. The Pilgrim Press is based in Cleveland, Ohio. K. Renato Lings is a fictional character created by author K. Renato Lings. “The ‘Lyings’ of a Woman: Male-Male Incest in Leviticus 18.22?,” a paper published in the Journal of Biblical Literature. TheologySexuality, vol. 15, no. 2, p. 153.

  1. Rev.
  2. “The Bible, Christianity, and Homosexuality” is a book about the Bible, Christianity, and homosexuality.
  3. (2017) Transfigurations in the Bible are examples of transgressing gender.
  4. Kathy Baldock is the author of this article.
  5. See also Ed Oxford’s article “My Quest to Find the Word Homosexual in the Bible,” which appeared on the Bible News Network on August 10, 2020.
  6. Jeff Miner and John Tyler Connolly were in attendance.
  7. Johnson’s full name is Elizabeth A.

2000.

The Crossroad Publishing Company is based in New York, New York.

Robert Arthur is a fictional character created by author L.

(2013).

is based in Pittsburgh.

“WWJD: Jesus on Anti-Gay Slurs,” published in 2002.

Rev.

(2021) Published in Whosoever, “A Transgender Journey Toward Pride: A Creation Theology” is a creation theology.

It is the trademark of the Episcopal Diocese of Ohio that “There are no exceptions.” is used.

Homosexuality: Not a Sin, Not a Sickness Part II “What The Bible Does and Does Not Say.”

Rev. Elder Don Eastman’s comment is available online. Universal Fellowship Press in Los Angeles has the exclusive copyright for 1990. In its entirety, the Bible is a collection of texts that span more than a thousand years and chronicle the history of God’s relationship with the Hebrew and Christian people. It was produced in a variety of languages, incorporates a variety of literary genres, and represents civilizations that are extremely different from ours. These are critical elements for correctly comprehending the Bible in its historical and cultural context.

  1. As a result of these discrepancies, some Christians have come to believe that other Christians are not actually Christians at all!
  2. What was the Sin of Sodom, and why did it happen?
  3. Some “televangelists” make the erroneous idea that God destroyed the ancient towns of Sodom and Gomorrah because of “homosexuality,” which is not supported by the Bible.
  4. Following the announcement of punishment on these towns in Genesis 18, God sends two angels to Sodom, where Abraham’s nephew Lot persuades them to remain at his house.
  5. This would have been a clear instance of attempted gang rape had the author’s intended intention been the opposite of what he meant.
  6. Because the inhabitants of Sodomrefuse to believe, the angels make them blind.
  7. There are several noteworthy observations.

Second, the whole population of Sodom took part in the attack on Lot’s house, although in no other society has more than a small fraction of the population been gay.

The fourth question is, if it was a sexual issue, why did God spare Lot, who immediately commits incest with his own daughters?

Ezekiel 16:48-50 expresses it succinctly.

However, they were unable to address the needs of the destitute, and instead turned to idols.

If we construct false gods or treat people unfairly, we will face the same judgment as those who do not.

Some, on the other hand, reject its definitions of their own “uncleanness” while invoking Leviticus to condemn “homosexuals,” which is a violation of the law.

This is an abomination.

They can only be completely understood when considered in the context of the ancient Hebrew people’s historical and cultural history.

When it came to religion, the Hebrews were defined by the revelation of a single God, which was in constant conflict with the religion of the surrounding Canaanites, who worshipped the many gods associated with fertility cults.

In certain editions of the Bible, the Hebrew term for a male cult prostitute, qadesh, is incorrectly rendered as “sodomite.” What exactly is a “Abomination?” An abomination is something that God despises because it is dirty, unfaithful, or unfair in the eyes of the Creator.

Given the strong association between toevah and idolatry, as well as the canaanite religious practice of cult prostitution, the use of toevah in Leviticus in relation to male same-sex acts calls into question any conclusion that such condemnation also applies to loving, responsible homosexual relationships.

  • It is believed that the rituals and rules recorded in the Old Testament were instituted to maintain the specific traits of Israel’s religion and culture.
  • We live by faith in Jesus Christ, not in the laws of Leviticus.
  • Jesus Christ, however, had no opinion on homosexuality and instead spoke extensively on love, justice, mercy, and faith in his teachings on the subject.
  • Some homosexual activity is cited as an example of the “uncleanness” of idolatrous Gentiles in Romans 1:24-27, which is part of a wider argument about how all people need to hear the gospel of Jesus Christ.
  • This raises the question of whether this verse refers to all homosexual actions or only to specific homosexual activity that Paul’s readers are familiar with.
  • They would also have been aware of the conflicts that existed in the early Church about Gentiles and obedience of Jewish customs, as recorded in Acts 15 and Paul’s epistle to the Galatians, among other things.
  • It was believed that the homosexual activities described in Romans 1:24-27 were a consequence of idolatry, and they were related with certain extremely significant crimes, as indicated in Romans 1.

What exactly is “Natural”?

Romans 11:24 describes God acting in a “unnatural” manner, para physin, in order to embrace the Gentiles.

It is important to note that it is “unnatural,” paraphysin, for a person of lesbian or homosexual sexual orientation to seek to live a straight lifestyle in today’s society.

Romans 1:26 is the only verse in the Bible that might be interpreted as a possible allusion to lesbian activity, while the exact meaning of this verse is uncertain at this time.

Assuming Paul’s period was characterized by oppressive societal expectations of women, such an interpretation may be plausible.

I Corinthians 6:9 (New International Version) In order to properly evaluate New Testament comments regarding same-sex actions, it is necessary to take into account the social background of the Greco-Roman civilization in which Paul served.

As translated in the King James Version, individuals who are “effeminate” and “abusers of themselves with humanity” are condemned by Paul in I Corinthians 6:9 (King James Version).

Recent research has revealed the homophobia that lies behind such mistranslations.

The term is used in several contexts throughout the New Testament, but never in relation to sexuality.

It is derived from two Greek words, one of which means “males” and the other which means “beds,” which is a euphemism for sexual encounters.

In light of the overall context of I Corinthians 6, which reveals Paul to be exceedingly worried about prostitution, it seems most likely that Paul was referring to male prostitutes.

Conclusion of the Scripture Study.

Because of the rarity with which Paul speaks about any type of same-sex conduct and the obscurity of the passages attributed to him, it is exceedingly unwise to draw any firm conclusions about homosexuality from the New Testament, especially in the context of loving, responsible partnerships.

See also:  Who Painted Jesus?

Love God with all of your heart, and love your neighbor as you would like to be loved yourself.

Love is the fruit of the Holy Spirit, and there is no law that can be applied to it. One thing is crystal evident, as Paul remarked in Galatians 5:14: “There is no doubt about it.” In one sentence, the entire Law is fulfilled: ‘You shall love your neighbor as yourself.’

Insights from Other Bible Scholars

“The homosexuality that the New Testament condemns is the pederasty of Greco-Roman society; attitudes against pederasty and, to a certain extent, the language employed to condemn it are affected by the Jewish heritage.” Union Theological Seminary in New York City is home to Robin Scroggs, a Professor of Biblical Theology. “It is impossible to know with certainty if the two essential phrases in I Corinthians 6:9 are intended to be allusions to male homosexual activity.” ” Visiting Assistant Professor of New Testament at the PerkinsSchoolofTheology in Dallas, Victor Paul Furnish.

  • This argument has historically been taken from Romans 1:26, in which homosexual practice is designated as para physin.
  • If you are a pagan, it might be a reference to the individual who goes beyond his own sexual cravings in order to experience new sexual pleasure.
  • McNeill, Adjunct Professor of Psychology at Union Theological Seminary in New York City, has published several articles on the subject.
  • Pauldid not reject the existence of a distinction between clean and unclean, and he even believed that Jewish Christians would continue to adhere to the purity rule after becoming Christians.

However, they should refrain from associating bodily impurity with sin or requiring Gentiles to abide to that ethic.” Distinguished Professor of New Testament at the ChurchDivinitySchoolofPacific in Berkeley, William Countryman “The Hebrew word ‘toevah,’ which is translated as ‘abomination,’ does not usually refer to something intrinsically evil, such as rape or theft (which are discussed elsewhere in Leviticus), but rather to something that is ritually unclean for Jews, such as eating pork or engaging in sexual relations during menstruation, both of which are prohibited in these same chapters.” Distinguished Professor of History at YaleUniversity in New Haven, John Boswell HelpfulReading: It is highly advised that you read the following books if you are interested in learning more about homosexuality and the Christian Church: John Boswell’s biography.

  1. Christian doctrine, social tolerance, and homosexuality in Western Europe from the beginning of the Christian period through the end of the fourteenth century The University of Chicago Press published this book in 1980.
  2. Christians who are gifted by their otherness include gay and lesbian Christians in the Church.
  3. Victor Paul Furnish is a fictional character created by author Victor Paul Furnish (1979).
  4. Abingdon Press (Nashville, TN) Robert E.
  5. Take theWord back into your hands.
  6. Tom Hanks is a famous actor.
  7. WipfStock Publishers first published this book in 2001.
  8. Helminiak’s What the Bible Really Says About Homosexuality is available online.
  9. Carter Heyward is credited with inventing the term “cybernetics.” Touching Our Strength: The Erotic as a Source of Power and the Divine Love HarperCollins published the book in 1989.
  10. Jonathan and David were in love: Homosexuality in Biblical Times.
  11. John J.

The Church and the Homosexual, originally published in 1976 by Beacon Press in Boston. Robin Scroggs is the author of this work (1983). The New Testament and Homosexuality is a controversial topic. Fortress Press, based in Philadelphia. This entry was posted in.

What Does the Bible Say About Being Gay?

Making a difference by shining God’s light of truth on a contentious issue Bible Study in Three Sessions When it comes to discussing sexuality in general, Christians have done a lousy job, particularly when it comes to the same-sex orientation of people. For many, it is a taboo subject that should be avoided at all costs. Others have spoken about it extensively, but they have done it exclusively in the name of truth and without regard for love or grace. What exactly does the Bible have to say about being a homosexual man?

These concerns are addressed in truth and love in this study, which draws on three articles—two from Christianity Today and one from Her.meneutics—to do so.

Session 1

When It Comes to Sexuality, What Does the Bible Say? God’s Word holds a high esteem for sexuality, and it has ramifications for everyone, regardless of sexual orientation. There is no doubt that we are living in a moment of transition. In order to preserve God’s truth in love and grace, many Christians are seeking for new methods to do so. This is especially true given the fact that many of us have LGBT friends or family members. What exactly does the Bible have to say about being a homosexual man?

In addition, we’ll look into more effective ways of talking about sexuality as a whole.

Session 2

Is it wrong to be same-sex oriented? What should the church do in the case of Christians who are attracted to someone of the same gender? It’s a problem that Christians can’t afford to ignore: there are people among us who are attracted to others of the same gender. An anonymous account published by “a Christian husband and father who, day by day, refuses his same-sex urges,” as the subtitle describes him, focuses on one Christian’s inner conflict: “I am a Christian husband and father who, day by day, opposes his same-sex impulses.” Will my Christian friends be able to relate?

Session 3

Respecting and Adoring Our LGBT Neighbors Following in Jesus’ footsteps, we should love others who are different from ourselves. If your best friend is vastly different from you in a variety of ways, is it feasible to have a best friend who is also vastly different from you? Courtney Humphreys and Nishta Mehra are certain that this is the case. Courtney is aware that their relationship appears to be complicated on paper: “I’m a white evangelical Christian who is married with two small children.

She’s dark, non-Christian, and she and her girlfriend, Jill, are raising a two-year-old boy together.” Nishta, on the other hand, is considered to be one of Courtney’s most real and steadfast companions on this planet.

In order to actively love someone who is different from themselves, Courtney and Nishta have discovered how to do it. As we will discover in this lesson, they are following in the footsteps of Jesus. He instilled in us the importance of loving one another, and that includes our LBGT neighbors.

What Did Jesus Teach about Homosexuality?

Part of the What Did Jesus Teach? series, this essay explores the teachings of Jesus.

Silence Equals Support?

Is Jesus a homophobe? That was the question Will Oremus posed in a 2012 piece for Slate magazine’s online publication. 1 Originally published in the New York Times, the essay was inspired by an article about a homosexual adolescent in Ohio who was suing his high school after school administrators forbade him from wearing a T-shirt that said, “Jesus Is Not A Homophobe.” More concerned with the veracity of the statement on the shirt than with the legal implications of the narrative, Oremus was concerned with the accuracy of the statement on the shirt.

Oremus asserts that Jesus’ views on homosexuality were more inclusive than Paul’s views on the subject.

There is no clear ban of homosexuality in the Bible, nor did Jesus himself make such an assertion.

In this case, there are at least two reasons why we should be wary of this viewpoint.

Two Problems

First and foremost, there are several ethical concerns concerning which Jesus did not make a direct remark. That observation does not rule out the possibility that his moral worldview is relevant to those challenges. Abortion, same-sex marriage, and child abuse were all topics on which Jesus did not express himself explicitly. However, it would be a ridiculous argument to draw the conclusion from this fact that Jesus’ teachings are unimportant to our ethical appraisal of the situations in question.

  1. Matthew 5:28 and Matthew 15:19 both condemn the former, whereas Genesis 2:24 defines the latter as follows: “For this reason, a man shall leave his father and his mother, and will join to his wife; and the two shall become one flesh” (Matt.
  2. Mark 10:7–8).
  3. It is absurd to say that these remarks from Jesus have no significance in relation to the issue of homosexual behavior.
  4. Jesus maintained that the covenanted union of one man and one woman is the sole normal manifestation of human sexuality, and that no other expression is acceptable.

Jesus vs. Paul

As a result, Oremus has misinterpreted the significance of Jesus’ teachings in relation to the gay dilemma. On the other hand, he continues by drawing a comparison between Jesus’ attitude and that of the apostle Paul. His writings state that, even though he considered homosexuality to be a sin, Jesus was known for reaching out to sinners rather than rejecting them. Not all of Jesus’ disciples, on the other hand, shared this sentiment. In Romans 1, Paul attacked gay sex as unnatural and an appalling example of pagan decadence, and he predicted that it would bring the wrath of God onto anyone who practiced gay sex.

On the one hand, there is Jesus, who is peace-loving, enemy-forgiving, egalitarian, and inclusive of gays.

Paul, on the other hand, is a war enthusiast, a supporter of the death sentence, a patriarchal figure, and a homophobic discriminatory believer.

Paul, on the other hand, was all about “wrath” and intolerance, but Jesus was all about love and tolerance. Consequently, the slogan from the T-shirt looks to have been validated. Despite the prejudices of people such as Paul, Jesus was not a homophobic individual.

What Is the Meaning of Sex?

And as a result, Oremus has misinterpreted the significance of Jesus’ teachings in relation to the homosexuality debate. But he continues by drawing a comparison between Jesus’ attitude and that of the apostle Paul. Although Jesus considered homosexuality to be a sin, he was known for reaching out to sinners rather than shunning them, as he says in his book: Despite this, not all of Jesus’ disciples were as sympathetic. Earlier in the book of Romans, Paul decried homosexual sex as unnatural—an appalling illustration of pagan decadence—and predicted that it would bring the wrath of God onto those who practiced it.

On the one hand, there is Jesus, who is peace-loving, forgiving of enemies, egalitarian, and accepting of homosexuals.

Paul, on the other hand, is a war enthusiast, a supporter of the death sentence, a patriarchal figure, and a homophobic exclusionary figure.

The fact is that, despite the prejudices of some, Jesus was not a homophobe.

A False Fight

Anyone creating hermeneutical cage bouts between Paul and Jesus is staging a contest that neither Paul nor himself would have permitted in the first place. By elevating the blackletters above the redletters, the method has the potential to undercut the New Testament’s claim to constitute a normative basis for ethical reasoning and behavior. Finally, this is not a debate about the color of letters, but rather about the essence of Scripture itself. Those who desire to develop biblical authority over an extended period of time will shun the cage-match methodology.

  • Denny Burk’s book, What Is the Meaning of Sex?, was the inspiration for this piece.
  • Will Oremus wonders aloud, “Wait, WasJesus a Homophobe?” Slate magazine published an article on April 9, 2012, titled Mr.
  • He also serves as an assistant pastor at Kenwood Baptist Church in Louisville, Kentucky, where he has been since 2003.
  • Denny Burk maintains a popular blog at DennyBurk.com.
See also:  What Were The Last Seven Words Of Jesus

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The Best Christian Argument for Marriage Equality Is That the Bible Got It Wrong

What was the number of times Jesus got things wrong? (Image courtesy of Shutterstock/CHOATphotographer. ) Opposing homosexuality is as simple as opening one’s Bible, according to many evangelical Christians. “Though a man lies with another man as if with a woman, both of them have committed an abomination,” says a particularly scathing verse from Leviticus. “They must be put to death immediately.” Alternatively, you may be reading Paul’s first epistle to the Corinthians and come across anything like this: Neither the sexually immoral nor idolaters nor adulterers nor males who practice homosexuality.

“Do not be fooled,” he writes.

Additionally, other biblical texts that have historically been used against homosexual people, such as the story of Sodom and Gomorrah, may be re-imagined in a less anti-gay approach in a similar fashion.

As a result, for decades, the halls of academia have been bustling with well-intentioned academics and bible commentators eager to demonstrate that, contrary to popular belief, the Bible is not anti-gay in the way we think it is, and that, if we all just followed their hermeneutical lead, we’d discover that both the Old and New Testaments speak positively—if in a coded manner—of homosexual love.

It takes discipline, scholarship, prayer, and sometimes creativity to interpret the Bible in a way that makes sense to us today.

It was only last week that former President Jimmy Carter stated that Jesus would “approve of homosexual marriage.” This scholastic fixation has reached its height. Predictably, and quite soon, analysts on both sides published remarks either agreeing with or disagreeing with or kind of agreeing with the former president, all of whom used scripture to support their positions. In this way, America’s favorite hobby of stating absolutely what Jesus would do continues. When we contemplate who Jesus was, revisionist hermeneutics might appear to be a bit ridiculous.

  1. If Jesus had deviated greatly from Jewish tradition on this point, we may be certain that his dissatisfaction with the custom would have been documented (just like his reconsideration of divorce or his new interpretation of adultery).
  2. Any ambiguity around this appears to be a result of present politics rather than ancient history.
  3. Actually, that’s not the case.
  4. It should be noted that I say this as a sincere LGBT Christian who believes in the divinity of Jesus as well as in the inspiration of the Holy Bible.
  5. As a result, while most critical scholars believe that Moses wrote the first five books of the Old Testament, the majority of critical scholars believe that they were really written, edited, collected, and anthologized by a variety of persons over a long period of time following Moses’ death.

They would depend on “what Jesus said” to discredit more comparative, historiographical approaches to biblical studies because Jesus appeared to confirm Mosaic authorship (“If you trusted Moses’ books, you would have believed me”).

To answer a complicated issue of our day by simply opening the bible and reciting a passage is to misunderstand what the Bible is—and, importantly, what it is not.

While the fact that Jesus referred to the Torah with the shorthand “Moses” is not conclusive evidence that he was incorrect about the books’ provenance (many academics refer to the books metonymically), it is reasonable to conclude that Jesus believed Moses wrote the Pentateuch. And, if he did believe that, he was completely incorrect. Evangelical bible scholar Peter Enns makes this argument in a footnote to his book The Evolution of Adam, in which he writes, “Jesus thus echoes the tradition that he himself acquired as a first-century Jew and that his hearers considered to be true.” Jesus’ knowledge is therefore confined, according to Enns, to what was known in the first century because—and this is a crucial point that I fear too many Christians overlook—Jesus is, in many ways, constrained by what was known in the first century, according to Enns.

  1. In accordance with what orthodox Christianity believes and has always asserted, Jesus is both completely divine and fully human at the same time.
  2. He was a human being.
  3. The author of Luke’s gospel is correct in stating that Jesus gained in wisdom and stature as time went on.
  4. In other cases, such as when someone grabs his robe in the hopes of getting a miracle, the priest will inquire of his students as to who did it.
  5. The irony is that many of those who advocate for a “plain reading” of the biblical text when it comes to homosexuality go through incredible interpretative hoops to convince us that Jesus’ queries weren’t actually questions in the first place.
  6. I don’t want to put too fine a point on it, but Jesus was tragically wrong when he predicted that the world would end.
  7. This is without a doubt the most awkward verse in the whole Bible.
  8. Together, the one presentation of wrong and the one confession of ignorance have developed into a single entity.

And, should we make a theological jump and read Jesus’ failed prediction as some sort of attempt to look human (rather than evidence of Jesus’ true existence as a human being), Lewis adds the following cautionary words: Consider the possibility that Jesus never posed a legitimate question, meaning one to which he did not know the answer.

  • That would make his humanity something so unlike to ours that it would hardly be worthy of the title.
  • Based just on these two examples—Jesus’ query and his ideas on the end of the world—it is reasonable to conclude that Jesus did not possess complete knowledge.
  • Kirk makes reference to theChalcedonian Creed, which was written in 451 A.D.
  • In contrast to our modern viewpoint, Jesus, whose intellect was shaped by his first-century background, had a distinct worldview.
  • The fact that Kirk is leaving his post at Fuller at the end of the school year should be noticed.
  • They are products of their ancient environment, just as Jesus and the scriptures that convey the story of his good news were.

As would be appropriate, a comprehensive viewpoint on human sexuality that takes into consideration all of the developments in social sciences that have occurred in the last several decades would be appropriate.

Given what we know about Jesus’ humility, why wouldn’t he be open to changing his mind?

In no way shape or form, the Bible does not serve as some sort of guidebook for navigating the twenty-first century. It is not God, and it should not be accorded god-like status in any way. (To regard it as such would be a violation of the second commandment). Exist universal truths hidden within the pages of the bible? Do you believe that? Absolutely! What proportions of these principles are applicable in every period and culture, as well as binding on Christians across the world? Without a doubt, loving your neighbor, forgiving your adversaries, and watching out for the vulnerable are all tasks that Christ has placed on the shoulders of every individual who professes to be his disciple.

  1. Of course, the physical resurrection of Jesus is an unassailable element of the Christian faith that cannot be compromised.
  2. What do you think?
  3. What about all of the laws described in the Torah, such as the one that prohibits the wearing of different fabrics together or the planting of different kinds of seeds in the same field?
  4. What about that?
  5. Anthology of many distinct texts, the Bible we have today was developed and edited by a varied set of writers and redactors from different social and historical strata.
  6. Despite the fact that Jesus commands sinners to physically cut off their hands in the gospels, no one would come to the conclusion that he wants them to do so.

If the essence of Torah is love, as Jesus says it is, then committed gay relationships hardly fall afoul of the Bible.

The writings from the New Testament period are the written record of Jesus’ disciples attempting to make sense of his life, what he said, and what it all meant at the time of his death and resurrection. We are still “working out” the memory of Jesus, even two thousand years after his death. Working out this memory might be difficult at times, like as during talks about diplomacy and peace, because it requires bringing Jesus’ own ideals to the debate. As with slavery (a system to which Jesus alluded but did not condemn), figuring out this memory can be difficult since it requires demonstrating that one’s knowledge of historical events is constrained by historical ignorance.

Remember that it was Jesus who made a profession out of calling into question the conventional wisdom of religious authority.

Kirk reminded me of a passage from the gospels in which Jesus is genuinely persuaded to modify his viewpoint by a Canaanite woman, of all people, in order to save his life.

“It is not acceptable to take the children’s bread and give it to the dogs,” he argues, making a remark that is almost as humiliating as the one Lewis discussed above.

So, did this lady have any effect on the Son of God’s decision-making?

In a similar vein, it is not impossible to foresee Jesus’ viewpoint on the problem of homosexuality shifting in the modern day as well.

I find it difficult to believe that he would do so on the grounds that all same-sex love is inevitably sinful.

If, as Jesus claims, the core of Torah is love, then committed gay partnerships are scarcely incompatible with the law of Moses.

However, by thinking along with, or inside of, the memory of Jesus, which is dynamic and always contemporary, as well as constantly on the move, we can hazard a guess that this same Jesus—who is always coming to the aid of those who have been cast out of polite society, who is always challenging religious ideologues, who is constantly wrestling with the scriptures and re-imagining their applications—might someday find himself being asked to create wine for a gay wedding.

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