Homosexuality and the Bible

Homosexuality: “Sexual desire or behavior directed towards a person of one’s own sex.”

A Literal Interpretation of Biblical Passages would, most likely, conclude that Homosexuality is condemned by scripture.  This is called: “The Traditional View.” This view came into usage only about the Late Middle Ages. Prior to this, a much more tolerant attitude prevailed (John Boswell: “Christianity, Social Tolerance and Homosexuality”).

Modern Biblical Scholarship, and the increasing clinical evidence, would strongly suggest that these passages utilized to condemn Homosexuality are wrong, that they do not condemn, or forbid, loving Homosexual Acts in a relationship of lasting commitment and mutual respect. Modern Scholarship indicates that all references to Homosexual Behavior and Acts (in both The Old and New Testaments) are related to ancient practices of Fertility Religions.

The original languages of the Bible were Hebrew and Greek. No reputable scholar would read the word Homosexual” in any Biblical reference because it just doesn’t exist.

The word “Heterosexual” was coined in 1888.

The word “Homosexual” first appeared in English in the 1890’s, when it was used by Charles Gilbert Chaddock (the translator of R. von Krafft-Ebing’s “Psychopathia Sexualis”). It had originally appeared in German in 1869 in an anonymous pamphlet. Havelock Ellis, a British physician, writer, and social reformer who studied human sexuality, and who co-authored the first medical textbook in English on Homosexuality in 1897, said it was a “barbarous neologism sprung from a monstrous mingling of Greek and Latin Stock”:

Greek:  “Heteros” (different) and Latin: “Sexualis” (sex)

Greek:  “Homos” (same) and Latin: “Sexualis” (sex)

TEXTS OF TERROR (aka The “Clobber Passages”)

A)  The Sodom and Gomorrah Story:  Sodom (“place of lime”) and Gomorrah (“fissure” or “submersion”):

Genesis 18:16 – 19:38

These were cities in the Jordan Valley where Lot, Abraham’s nephew, settled with his family. Genesis 19:5 is a key verse which utilizes the Hebrew Word: “yadah” (“to know”). The word can be translated either in a sexual, or non-sexual manner depending on its usage i.e. Genesis 4:1 where it is stated that “Adam knew (yadah) his wife and she conceived”, obviously used here in a sexual context.

So what is being condemned in this story?

·      Inhospitality and intolerance of strangers (i.e. Hebrews 13:2; I Timothy 5:9-10). In Ezekiel 16:49-50 (which lists the “sins of Sodom”) no mention is made of sexual improprieties.  It links “Sodom’s Sins” with violating the ancient code of hospitality and rejection of the needs of the poor.

·      Sexual Violence and Rape (i.e. Judges 19:13-30.

·      Sexual Relations with Angels.

·      Initiation into sexual rites of Fertility Religions in the Jordan Valley.

·      Worship of Pagan Deities (Hebrew Word used: “Catamites”).

Homosexuality (as a Psycho-Sexual Orientation) is not mentioned or involved here. (The Ancient Hebrews would not know of such modern knowledge). The story does not speak to a loving, but exploitive, relationship (use of people as objects). Correlative texts: Ezekiel 16:49-50; Jeremiah 23:14; Luke 10:10-12; II Peter 2:6-8.

There are 2 works used in the Bible meaning “to know”. “Nakar” (“to know”; “to regard”; “to recognize”; “pay attention to”; “be acquainted with”), is used 50 times in the Old Testament, and is used for the first time in Genesis 27:23 (physical apprehension). “Yadah” (“to know”), a word which occurs in Ugaritic, Akkadian, Phoenician, Arabic (infrequently), Aramaic, and Hebrew languages, is utilized 1,042 times in the Bible (995 in Hebrew and 47 in Aramaic).

Essentially, “yadah” means:

·      To know by observation and reflection (thinking), as in Genesis 8:11 where Noah “knew” the floods had abated by seeing the olive leaf in the mouth of the dove.

·      To know by experiencing, as in Joseph (Genesis 42:33); Adam and Eve (“knowledge of good and evil”); and Israelites (Deuteronomy 8:5).

·      Used of knowing and giving back. Cain “did not know” he was Abel’s keeper (Genesis 4:9). Abraham “knew” Sarah was a beautiful woman (Genesis 12:11).

·      Know by being told (Leviticus 5:1). Potiphar didn’t “know” (Genesis 39:6)

·      Knowing by sexual relations, as in Adam “knowing” Eve (Genesis 4:1).

·      Knowing intimately and personally, but not by sexual relations. God “knows” Abraham (Genesis 18:19). God relates or “knows” Israel as a chosen people (Amos 3:2). Pharoah denies that he “knows” God (Exodus 5:2).

Note:  It is strange that people utilize The Sodom/Gomorrah Story to condemn Homosexuals, and say nothing of Lot offering his virgin daughters to be raped by the men. In the ancient world, they were Lot’s property, and he could do whatever he desired with them. But if the men of Sodom were Homosexuals, why would they even consider Lot’s daughters? Again, Lot offered them up rather than violate the ancient code of hospitality. Furthermore, in the ancient world, to make someone “play the woman” was a way to emasculate them, which soldiers would often do to a captured enemy.

B)  Leviticus 18:22: “Tohevah” (“an abomination”):

Thou shalt not lie with mankind, as with womankind: it is abomination. (KJV)

The Hebrew Word: “tohevah” or “toebah” (“an abomination”) indicated that something was repugnant from the standpoint of Cultic Rules and Laws (i.e. Genesis 46:34; Genesis 43:32; Deuteronomy 22:5; Leviticus 18:22; Deuteronomy 20:17-18; II Kings 21:1-6). The prohibition in this verse was one of many prohibitions considered “Tohevah” by the Hebrews (also 20:13), and is part of The Hebrew Holiness Code which insured Cultic and Moral Purity. It was a Tribal Code, and contains

other prohibitions such as:

·      Eating rabbit or pork (Leviticus 11:1-8)

·      Eating shellfish (Leviticus 11:9-10)

·      Sex with a menstrual woman (Leviticus 18:19)

·      Cross-breeding, cross-pollinating, wearing garments of two fabrics (Leviticus 19:19)

Lots more could be added to this list.

To the Ancient Hebrews, any “abomination” (“tohevah”) was centered on this Holiness Code, including same-sex activity. The foundation for this was that in their belief system, doing so emasculated and debased the one who “played the woman”. Males were dominant and females were subservient, inferior and treated as property. Same-sex interaction was also against the Biblical Command to “be fruitful and multiply” (Genesis 9:11). Sex was only for pro-creative purposes and never for pleasure. It was the means to increase the tribe and to add to one’s property and value.

Orthodox Jews still believe and uphold all 613 Laws, believing that Christ is the Messiah, Christians have, largely, ignored these laws believing that His atoning work on the Cross fulfilled the Law – except when they isolate and use this verse as ammunition against Homosexuality. This is hypocritical, at best, and theological heresy at worst, driven by an anti-gay agenda. As Ann Lamott so eloquently and succinctly summarized it:

         “You know you’ve created God in your own image – when He hates the same people you do”.

C)  Deuteronomy 23:17-18: “Cultic Prostitutes” or “Catamites”:

17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel. 18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for even both these are abominations unto the Lord they God. (KJV)

The work used here is: “Qadesh” (“Cult Prostitute”), which is translated (incorrectly) as “Sodomite” in The King James Bible, and also mistranslated in verse 18 as “dog”. The Revised Standard Version of the Bible, which gives “Sodomite” as meaning of “dog” (“keleb”), is also without justification. The translation here should be: “Temple Prostitute”. The passage is against idolatrous worship in Fertility Cults, and has nothing to do with a loving, caring, committed, non-exploitive relationship.

D)  Romans 1:26-27: Sin, in a setting of Idolatry:

26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 An likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving themselves that recompense of their error which was meet. (KJV)

 Paul speaks of pagans of his day. The “Image” of verse 23 refers to idols and idol worship. In verses 26-27, Paul is referring to Heterosexuals who turn to immoral, libertine lust. Among the Greeks and Romans it was not unusual for a man (with a wife and children) to have a young male lover. Older men were expected to tutor (or initiate) younger men in the art of love. The only prohibition was that the older man was not to be the “receiver” of this sexual activity. The young partner was to assume the “female role.” The word for this young man was (in the Greek) “ganymedes” (boy kept for sexual purposes). Once reaching puberty, the young man usually went on to marry and have children and, probably, tutored or mentored another young man. In keeping with the constant average of at least 3-10% of the population being exclusively Homosexual, some of these young men (ganymedes) were of this orientation and entered exclusive Homosexual Relationships.

Paul was a devout Jewish Heterosexual (no evidence that he was a repressed or tortured “closet Gay”).

He believed that the only “natural” sexual relationship was between a male and female which could produce offspring. In Ancient Hebrew and Jewish Tradition, having children and posterity was crucial to the survival of the race and religion. Anything which precluded this(including “spilling one’s seed” or “masturbation” (as in the case of Onan in Genesis 38:8-10, who did so rather than fulfilling The Levite Law to give progeny to his dead brother’s wife so they could inherit estate)),  was taboo or “tohevah”.  Paul would have had no understanding of “Constitutional Homosexuality” which has now been confirmed by clinical facts not known to the ancient world of Paul’s day. To them, it was simply a “choice”, an act of volition.

The Cultic Prostitution and practice of tutoring young men was part of Paul’s World. In Romans 1:29-31, Paul describes how evil and ugly this idolatrous lifestyle is. Either Homosexual or Heterosexual People can be part of such a lifestyle. Paul is not dealing with a loving relationship in the context of acknowledging God and of honoring the Imagio Dei (“The Image of God”) in another as a person to be loved, treated with dignity, and valued.

E)   I Corinthians 6:9 and I Timothy 1:10: More of the same:

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

For whore mongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; (KJV)

The Greek Word used here has no relationship to the coined words Homosexual or Heterosexual. “Malakos” (“effeminate”; “womanly”; “soft” as in Moral Softness) and “arsenokoites” (“arseno” – “male” and “koites” – “bed”). The Revised Standard Version of the Bible, in its first edition, mistranslated these words as “Homosexual”. The Second Edition (1971) correctly translated these words to “sexual perverts.” Malakos is rightly translated as “moral weakness”. “Immoral persons” is a better and more truthful translation, with no reference to Homosexuality. “Arsenokoites” is closer to our slang word “F---er”.

Young’s Analytical Concordance renders “arsenokoites” as: “lying with a male”, but it could apply to both Heterosexual and Homosexual Activity. It likely refers to “Temple Prostitutes” involved in Pagan Fertility Rites.

In I Timothy 1:8-10, moral concerns in Ephesus (Greek Speaking City) are addressed.

“Malakos” (“morally soft” and “arsenokoites” (“Temple Prostitutes”) are a truthful translation again, and also for I Corinthians 6:9. There is no justification in translating the words as “Sodomites” or “Homosexual” here, as Corinth was dominated by the Fertility Cult Worship of the Goddess Venus, and Ephesus was dominated by the Fertility Cult Worship of Artemis (Acts 19:23; 34-35).

Paul also argues about what is “natural” and “against nature” (“para pusin” in the Greek). But this can cut both ways. If one’s sexual orientation is “naturally” Heterosexual, or if one’s sexual orientation is “naturally” Homosexual, then for each to move outside this orientation would be “para pusin” for them.

What did Jesus say about Homosexuality?

NOTHING!

His references to Sodom and Gomorrah are:

·      Matthew 10:11-15 (inhospitality)

·      Matthew 11:20-24 (denial of works; miracles)

·      Mark 6:10-11 (inhospitality)

·      Luke 10:10-12 (inhospitality)

·      Luke 17:26-29 (Days of Noah – marriage and giving in marriage). No mention of anything else.

Every passage where Sodom and Gomorrah is mentioned lists nothing of any sexual activity. Scripture only points out that they were “wicked cities”.

The Roman Centurion

Matthew 8:5-13

I think the most definitive passage has to be when the Roman Centurion approached Jesus to heal his servant who was critically ill. This Centurion was a pagan, and a worshipper of the god Mithra. Most Roman Soldiers worshipped this deity, who was an ancient Savior/God who was:

·      Miraculously born of a virgin;

·      A attar proclaimed his birth;

·      Performed miracles’

·      Was crucified on a cross;

·      Buried, rose again, and ascended.

This Centurion was leader of 100 soldiers. He told Jesus that he was not worthy for him to come to his home; just “say the word and my servant will be healed”. Many overlook the words that he utilized in describing his servant. They are” “doulos” (“servant” or “slave”) but he adds before this word: “pais” (“beloved”). Slaves were expendable in the ancient world. This was a “slave” or “servant” who had a special relationship to this Centurion. No doubt this was his “body slave”; the one who took care of his personal and sexual needs.

Jesus had every opportunity to castigate, censure and condemn this Centurion for his Paganism and his admission that he was engaged in a Homosexual Relationship. Jesus does none of this. He tells the Centurion that his servant is healed. He then remarks to those standing around listening (mostly the religious crowd and leaders of First Century A.D.) that “no greater faith has He found, not even in Jerusalem”. This is something to consider in the debate over Homosexuality and The Bible. Jesus does not condemn here; He commends.

Conclusions

There is a strong argument to be made that participation is such Fertility Cults and Worship is what is being condemned in all these texts (except the Sodom/Gomorrah Story). These texts do not address what we understand as Homosexuality today. The Bible relates to various situations at the time of writing:

·      Paul’s instruction to slaves to accept their status (I Corinthians 7:20-24)

·      Women to be silent in the Synagogue (we translate this as “church” with no justification to do so)

·      Women to be subservient to their husbands (I Corinthians 14:34)

The Bible gives us moral, ethical and spiritual guidelines. It is up to us to study and apply them, as best we can, in a spirit of faith and love. We are responsible to take both guidance from scripture and dialogue with scripture, in light of reason, continuing experience, and revealed knowledge (both Biblical and Clinical). The Religious Community must reach an enlightened consensus about Homosexuality, one that has its foundation in modern scholarship and clinical understandings. We cannot base our beliefs and actions on outdated hermeneutics, which are devoid of such scholarship.

In has been proven, via indisputable facts, that Homosexuality and Heterosexuality are natural variations in human beings from the beginning of the creation. It is, therefore, realistic to establish codes of behavior in each relationship which are moral, ethical and spiritual.

Eventually, consensus may be that all sexual activity is to be affirmed when it is couched in a relationship of loving, caring, and nurturing foundations. We should not affirm relationships (either Homosexual or Heterosexual (where people are treated and viewed as objects to be exploited, but rather as people who have value and validity, where the foundations of such relationships are rooted in mutual love, affection, caring, compassion, and the desire to live out the “Golden Rule” of wishing for another the same things we desire for ourselves, and to do all in our power to make that a reality.

This is just a start in developing a “Sexual Ethic”, which will enhance our humanity, society and world.

The Rev. Dr. Ronald A. Sparks, BA, M.Div., Th.M., Th.D.

The Community Church of California City, CA.

United Church of Christ

Scriptures quoted are in the King James Version (KJV)

Selective Bibliography

·      “On Being Gay” – Brian McNaught; St. Martins Press

·      “Is It A Choice?” – Eric Marcus; Harper/Collins

·      “Homosexuality And Ethics” – Edward Batchelor Jr; Pilgrim Press

·      “What The Bible Really Says About Homosexuality” – Daniel Helminiak; Alamo Square Press

·      “Homosexuality And Christian Faith” – Walter Wink; Augsburg Fortress Publishers

·      Homophobia: A History” – Byrne Fone; Metropolitan Books

·      “Homosexuality” – Robert M. Baird; Prometheus Books

·      “The Way Forward: Christian Voices on Homosexuality and the Church” – Timothy Bradshaw, Eerdmans Publ.

·      “Those 7 References” – John Dwyer; Book Surge Publishing

·      “Jesus, The Bible, and Homosexuality” – Jack Rogers; Westminster John Knox Press

·      “God Is Not A Homophobe” – Philo Thelos; Trafford Publishing

·      “Rescuing Sex From The Christians” – Clayton Sullivan; Continuum

·      “Is The Homosexual My Neighbor?” – Letha Scanzoni and Virginia Ramey Mollenkott; Harper Collins Publishers

·      “The New Testament And Homosexuality” – Robin Scroggs; Augsburg Fortress Publishers

·      “Can Homophobia Be Cured?” – Bruce Hilton; Abingdon Press

·      “Embodiment: An Approach to Sexuality and Christian Theology” – James B. Nelson; Augsburg Books

·      “The Church And The Homosexual” – John J. McNeill; Beacon Press

·      “Christianity, Social Tolerance And Homosexuality” – John Boswell; University of Chicago Press

·      “Jonathan Loved David” – Tom Horner; Westminster John Knox Press

·      “The Children Are Free”- Rev. Jeff Miner and John Tyler Connoley; Life Journey Press

·      “Setting Them Straight” – Betty Berzon; Plume Books

·      “Holy Homosexuals” – Michael Piazza; Sources of Hope Publishing

·      “We Were Baptized Too” – Marilyn Bennett Alexander and James Preston; Westminster John Knox Press

·      “How To Make The World Better For Gays And Lesbians” – Una Fahy; Warner Books

·      “Our Tribe: Queer Folks, God, Jesus, and the Bible” – Nancy Wilson; Harper Collins

·      “Jesus Acted Up: A Gay and Lesbian Manifesto” – Robert Goss; Harper Collins Publishers

·      “Stranger At The Gate” – Mel White; Plume Books

·      “The Antigay Agenda” – Didi Herman; University of Chicago Press

·      “Take Back The Word” – Robert Goss; Pilgrim Press

·      “The X-Rated Bible” – Ben Akerley; Feral House

·      “A Place At the Table” – Bruce Bawer; Poseidon Press

·      “The Joy of Sex” – Alex Comfort, Crown Books

·      “The joy of Gay Sex” – Dr. Charles Silverstein and Edmund White, Crown Books

·      “The Joy of Lesbian Sex” – Dr. Emily L. Sisley and Bertha Harris, Crown Books