Ministry to gays: A question of ethics

“Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.” Paul (Romans 13:10)

Mike, a 15-year-old boy, hangs himself. He explains the reason in a suicide note. He is gay and accepts himself. However, he becomes a Christian and his church insists being gay is immoral. After intense struggle, he can see no way out of this crisis of faith. He ends his life.

No one in the church placed the noose around Mike’s neck. Still, if his sexuality was not disdained, he had no reason to kill himself. In a significant sense, the teachings of Mike’s church are responsible for his death.

Mike is not alone. A 2012 San Francisco State University study found that, compared with families who accepted their sexuality, LGBT youths “who experience high levels of rejection from their families during adolescence were more than eight times [more"> likely to have attempted suicide.”

Since the Middle Ages, many churches have called gays “deviant.” Many churches no longer pin this label on gays. Still, if we insist gays be celibate, isn’t the implicit message of the church that gays are indeed deviant?

Moreover, is it ethical to instruct gays that, if they wish to express their love sexually, they must become straight and marry?

The failure rate of “conversion therapies” is extraordinary: Psychiatrist Robert Spitzer retracted the results of his oft-cited study in 2012. Also, Exodus International shut down in 2013 after 37 years. Its President, Alan Chambers, apologized to gays saying he himself was hurt by conversion therapy, and he had been “part of the very system of ignorance that perpetuated that hurt.”

When I entered seminary, I believed the Bible condemned homosexuality. But as I thoroughly explored this issue with a major thesis, I discovered much evidence which ultimately changed my mind.

As one example, Leviticus 20:13 states, “If a man lies with a male as with a woman, both of them have committed an abomination. They shall be put to death.”

This seems clear. So why not enforce this law? First, the Holiness Code of Leviticus 17-20 prohibits clothing made of two fabrics, eating meat with blood, and many other infractions with severe penalties—including the stoning of disobedient children. Also, following this scripture means we kill gay males—but ignore lesbians.

Are we ready to enforce these laws—and execute millions?

Are we willing to abide by this legal code? Or do we selectively apply one passage to gays while ignoring other ancient Jewish laws? On what basis is one ancient prohibition declared valid, but others are rejected as outdated?

The scriptures themselves witness that we no longer live under these laws. “You have died to the law,” says Paul. Again, “we are discharged from the law” (Romans 7:4-6).

Jesus gives two great commandments: Loving God with our heart, mind and soul; and loving our neighbor as ourselves (Matthew 22:37-39).

As for Paul’s passages on homosexuality, they are written in the context of a Greek culture which accepts male prostitution in fertility cults and men sexually exploiting boys. Such practices are unacceptable. However, while prohibiting these sexual acts, the scriptures do not address homosexual orientation: Biblical verses say nothing about gays in loving and faithful relationships.

I think again of Mike’s struggle. The church should not proclaim that gays who love each other are not Christian. No gay person should be stigmatized. Gays are no more sinful than straights: All of us need God’s grace.

The next article in this series examines the Old Testament on gay sexuality in greater depth. Let us study this matter with an open mind. May we challenge our current ideas, seeking the truth revealed to us by both the scriptures and the Spirit of God.

As Mike reminds us, it is a matter of life and death.

WHAT DOES THE OLD TESTAMENT SAY ABOUT GAYS?

“The Levitical regulations had no hold on [early"> Christians.” John Boswell, History Professor

Are all gays “sodomites”? Was Sodom destroyed because of gay sex? Does holiness require gay celibacy or opposite-sex marriage?

In Genesis 19, Lot fulfills a sacred obligation to his guests: He offers food, shelter and safety. This Mediterranean practice of hospitality was essential for safe travel. Even enemies received hospitality for three days. Punishment could be severe for failing to welcome and protect visiting foreigners.

The men of Sodom want to “know” Lot’s guests. Lot replies, “I beg you, my brothers, do not act so wickedly.” He reminds them of the obligation of hospitality: Lot’s visitors are “under the protection of my roof” (Gen. 19:5-8).

Homosexual gang rape was threatened. A brutal homosexual assault, however, does not condemn all homosexuals any more than heterosexual rape condemns all heterosexuals.

None of the 47 other biblical references to Sodom states homosexuality caused its downfall. To the contrary, Sodom’s inhabitants are destroyed “because they abandoned the covenant of the Lord” (Deut. 29:23-25). Ezekiel says Sodom’s sins included “pride, excess of food, and prosperous ease, BUT DID NOT AID THE POOR AND NEEDY” (16:49, emphasis mine). Indeed, Jesus compares towns that “do not welcome” his traveling disciples to Sodom, again, a reference to hospitality (Luke 10:10-12).

Thus, the men of Sodom attempted to humiliate Lot for failing to protect his guests, the sacred duty of hospitality. Rape was intended. So Sodom’s offense is violating hospitality. The motivation is domination. Ancient peoples throughout Mesopotamia understood this. We should too.

Nowhere does the biblical text indicate homosexuals are “sodomites.” After a decade of impressive research, Yale scholar John Boswell surveys three millennia and concludes a homosexual interpretation of Genesis 19 is “relatively recent” (Christianity, Social Tolerance, and Homosexuality). Calling gays “sodomites” reflects social prejudice—not scripture.

Only two other Old Testament verses refer to same-sex acts (Leviticus 18:22; 20:13). Both state a man lying with a man is an “abomination” (tô‛êbâh). However, this Hebrew noun pertains to idolatrous practices such as male temple prostitution (I Kings 14:24). Like many other idolatrous offenses, homosexual idolatry makes a person ritually unclean. The evil is idolatry, not homosexuality itself.

The Holiness Code of Leviticus 17-20 repeatedly warns against idolatry. Examples include worshipping Molech or violating the covenant. This context is consistent with prohibitions against male temple prostitution—not faithful relationships between gay men.

Moreover, contrary to our culture, lesbianism is never chastised in the Old Testament. How odd if all gays deserve condemnation!

Some Christians assume the death penalty in Lev. 20:13 applies to all homosexuals. Again, the context is idolatry. Also, the Bible records no enforcement of this penalty against any gay.

If we apply the Holiness Code exclusively and broadly to all gays, our prejudice is apparent.

What if we follow the Holiness Code? Then we must stone women who are not virgins when they marry and kill all adulterers (Deut. 22:20-22). So if we enforce these purity regulations the ensuing bloodbath would slaughter millions.

Jesus repeatedly rejects these regulations, including offenses deemed abominations. When a town rejects Jesus, the disciples ask if they should call down fire from heaven on the town. Jesus rebukes them (compare Luke 9:51-55 with Deut. 13:12-16). He also negates the death penalty for adultery (John 8:3-11).

When considering the same-sex acts in Leviticus, we must remember that abominations are idolatrous practices, such as temple prostitution. They do not condemn all same-sex acts any more than heterosexual temple prostitutes condemn all heterosexual acts.

The conclusion: Idolatry, not gay sex itself, is condemned in the Old Testament—and Jesus rejects the Holiness Code.

The next article in this series is “Gays and the New Testament.” We must follow the facts. So let us take with utmost seriousness our obligation to examine this controversial issue in the spirit of truth.

WHAT DOES THE NEW TESTAMENT SAY ABOUT GAYS?

“It’s hard to see how [faithful, loving gay"> relationships…would violate the teachings of Jesus or any larger biblical principle.” Mark Olson

Many Christians believe the Bible condemns all gays. Is this true?

Last week’s article concluded the Old Testament opposed Sodom’s violations of the sacred duty of hospitality as well as gang rape and idolatry, not gays themselves.

The first of three New Testament passages addressing gay sex acts states wrongdoers include “[f]ornicators, idolators, adulterers, malakoi, arsenokoitai, thieves, the greedy, drunkards, revilers, robbers…” (I Corinthians 6:9). This list of sins indicates a Christian’s transformation must be genuine.

Malakoi “is never used in Greek,” writes History Professor John Boswell, “to designate gay people as a group.” Meaning “soft” or “effeminate,” malakoi virtually always refers in sexual contexts to male “call-boys” selling themselves to adult males.

Arsenokoitai is translated “child molesters,” “perverts,” “sodomites,” or “homosexual offenders.” Which is correct? This word, used only among Greek-speaking Jews, is rare. Scholars suggest it most likely refers to a male prostitute or pederast, a purchaser of sex from a malakoi. Boswell’s impressive study concludes, “To assume that either of these concepts necessarily applies to gay people is wholly gratuitous.”

A similar list of sins is found in I Timothy 1:10. Two sexual terms are added to arsenokoitai: pornoi (brothel slave or male prostitute) and andrapodistai (slave kidnapper or dealer). Most likely, these three terms condemn the sex-slave dealer as well as the buyer and seller of sex. None of these terms refer to same-sex partners in faithful relationships.

The scripture most often cited to condemn gays is Romans 1:26-27: “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 the due penalty for their error.”

The narrative from Romans 1:18–3:31 concludes “ALL have sinned and fall short of the glory of God” (3:23, emphasis mine). So, as Letha Scanzoni writes, Paul’s purpose was “not to set apart some category of persons as the worst kind of sinners possible.”

The context of this passage on same-sex acts was idolatry: “They exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator…” (Romans 1:25). As with Leviticus, the focus of God’s wrath was homosexual idolatry—practiced for centuries through temple prostitution. Pagans believed the gods and goddesses imitated human sex acts performed in worship. These idolatrous acts “served the creature” by increasing the fertility of fields, herds and families—a repugnant notion to both Jews and Christians.

Robin Scroggs believes the same-sex sin Paul identifies in Romans is, again, pederasty: Adult men buying sex from boys was both common and controversial. Moreover, the Jewish philosopher Philo (died, 40 AD) used the same Greek phrase as Paul to discuss pederasty.

Romans 1 addresses homosexual idolatry, pederasty or perhaps both. Understood in context, Paul is not stating all gay sex acts are sinful. Indeed, his argument is that heterosexuals, against their nature, are committing these homosexual acts.

The most widely known same-sex practices throughout the Greco-Roman world were pederasty and temple prostitution. When reading Romans, the ancients knew this. So should we.

A United Methodist study of homosexuality concludes, “There are substantial numbers of persons of homosexual orientation within the church whose gifts and graces manifest the work of the Spirit among us.” I have gay friends whose lives evidence their faithfulness to God. Indeed, one such person was my former pastor for several years.

Pastor Gary and the vast majority of gays are not homosexual idolaters or pederasts. The Bible says nothing against these faithful people whose sexual orientation is gay. Neither should we. Instead of issuing blanket condemnations and conferring second-class status upon gays, the church must welcome and affirm the gays in our midst.

MINISTERS DISAGREE ON GAY ETHICS

“They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator.” Romans 1:25

A mother is weeping. Susan’s young son is moving. As his relocation takes him to the theater district of a distant city, she warns him about gay activity: “Don’t get caught up in that.” To her horror, Ben responds he is gay.

Susan sobs. “My world fell apart.”

This mother is also a minister. She recounts her experience to 40 American Baptist pastors who meet to discuss gay ethics. As Susan grew up, her church taught that gays are sinners who choose their lifestyle. She knows her son is not the vile stereotype of gays she learned in church.

“I wore out my knees in prayer,” Susan continues. Her struggle was focused on Ben. One day she hears the whisper of her Lord, “I’ve got work to do, but it’s not in Ben. It’s in you.”

Many ministers at this meeting who hear Susan agree that churches must welcome and affirm gays. Some disagree. Others are exploring these issues.

Douglas also has gay family members. He says the church is a hospital, not a hospice, so the sins of gays must be confronted and healed. He believes the Bible clearly teaches that homosexuality is sinful. To be faithful to the scriptures, gays must be transformed.

Leaders at this conference emphasize we must put aside our personal agendas and attempt to discern the Spirit. Focus on listening to one another. Our primary question is not what we want, but what God wants.

After hearing many viewpoints, I share my journey on this issue. I enter seminary believing gay sex is sinful. While taking an ethics course, I learn of a bank manager fired because of his leadership in a gay organization. So I research and write a paper on gay ethics. What does the Bible actually say about homosexuality?

The answer is surprising. A handful of verses appear to condemn homosexuality. Perhaps the passage most frequently cited, written in the book of Romans, speaks of men “committing indecent acts” and “inflamed with lust for one another.”

The homosexuals Paul describes, however, are idolaters who “worshiped and served created things rather than the Creator.” This does not describe my former pastor who, after thirteen years of faithful ministry, accepted himself as a gay person. Nor does it describe Susan’s son or millions of other gays who do not conform to the stereotypical lifestyle of salacious sinners.

I now believe the Bible rightfully condemns homosexual rape, sexual slavery, temple prostitution and the sexual exploitation of young boys. Scripture addresses these practices because of their prevalence in Greco-Roman culture. Nowhere in scripture do I find condemnation for gays who faithfully commit to a long-term relationship with a partner they love.

Especially since the Middle Ages, the church treats gays as outcasts. Pogroms were perpetrated in the name of purity. By contrast, the most striking element of Jesus’ ministry is his love for outcasts. Would not Jesus want the church to reject stereotypes, social ostracism and second-class status for gays?

So I ask my colleagues who are certain that gay sex is sinful to reconsider their position. The church rejected the biblical understanding of a flat earth when it became apparent the earth is a globe. So should we not also reject a biblical misunderstanding that gays are the most despicable sinners when we see multitudes of gays are caring, faithful Christians?

Yes, we must preach against sinful practices, but not against people whose practices exhibit love and kindness. Jesus says it is by their fruit we shall know them.

Likewise, we cannot stereotype our opponents. While we disagree, my colleagues in ministry are not harsh homophobes. Yes, some ministers have biases against gays, but I also have biases to confront. We must continue to dialogue. Jesus, whose love is unbounded, also encourages us to love one another as we seek his wisdom.

* Rev. Harry Rix is a retired minister from Providence, Rhode Island, USA. This article is updated from a series of his newspaper column, Quoflections on Spirituality and Ethics (a quoflection is a quotation followed by a reflection).

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