Homosexuality remains one of the most controversial issues for Christians in Europe and North America, where gay rights and same-sex marriage have been at the top of political agendas. Traditionally, many Christian churches have thought that being homosexuality was a choice, rather than a biological or genetic reality. According to this belief, one’s sexual orientation is not defined at the time of birth, but is a product of one’s environment and family situation. While no mainstream Christian leader believes that God condemns homosexuals, many do feel that the Bible—which is seen as the word of God—does teach that homosexual relations are immoral and sinful. Yet a closer reading of scripture and even a basic understanding of its history shows that the Bible as a whole does not condemn homosexuality, despite what some Christian leaders might think or what society may assume. While there are passages in the Old Testament which—on the surface—might sound like a condemnation of homosexuality, Jesus Christ does not speak explicitly about this issue at all and it appears only a couple of times in the New Testament.
Homosexuality and the Old Testament
The Bible itself is not just a book, but rather a collection of books written by a whole range of different people, in vastly different times and for diverse audiences. As such, when we look at what the Bible has to say about homosexuality, we need to keep in mind just how complex a collection this is and not lose track of the given historical context. For example, one of the most often quoted verses in the Bible by those who believe that homosexuality is immoral is Leviticus 18:22, which states that “thou shalt not lie with mankind, as with womankind: It is abomination.”
On the surface, this really does seem to cast homosexual relationships as unethical and as being against God’s will. But if the reader looks at the broader context, it likely refers to a much more specific set of circumstances present in Old Testament times. The verse immediately before the Leviticus 18:22 talks about how Israelites must not worship a Pagan god called Molech. Historians and theologians have pointed out that those who worshiped Molech often had sexual intercourse with prostitutes who were present outside the temple. Molech’s followers believed that having sex with these prostitutes would please their god and might even increase their fertility. If we keep this in mind when reading the verse which tells male readers not to lie with another man as they would with a woman, then we can logically conclude that this is not a blanket condemnation of homosexuality, but a statement condemning purely physical and sexual relations with prostitutes and other activities practiced by Molech’s followers.
Liberal Christian theology not only maintains that it is important to understand verses such as Leviticus 18:22 within its proper historical context, but that some books of the Old Testament may even support committed same-sex relationships. For example, in 1 Samuel 18: 1-4 we can read about the very close friendship which existed between Jonathan and David. More progressive theologians believe that the two men were more than simply platonic friends, but were actually involved in a homosexual relationship. In this verse we learn that “the soul of Jonathan was knit to the soul of David, and Jonathan loved him as himself.” Later, Jonathan goes further, making a “covenant” with David while he “stripped himself of the robe that was on him and gave it to David, with his armour, including his sword and his bow and his belt.” Historians point out that in ancient times, people did not have underwear. This means that if Jonathan took off his robe, he would have been completely nude in front of David.
This level of nudity would have been unacceptable between males who were simply friends. The final image of Jonathan handing over all of his belongings symbolizes a formal relationship between the two, and one that goes beyond a simple friendship. In fact, Saul—who at the time was the king of Israel, viewed the relationship between Jonathan and David as homosexual in nature, and he suggested that this was shameful. While the king might have seen it as unacceptable, this verse presents what looks very much like a loving same-sex relationship between two committed adults in a positive light. That David’s relationship with Jonathan may have been homosexual in nature is underlined by verse 2 Samuel 1:26, where David speaks about how this love was “more wonderful than that of women.” This is a very important passage, since men would not normally have any personal contact or friendship with women, other than a wife. As such, this verse implies that David and Jonathan had a committed sexual relationship.
Homosexuality in the New Testament
Paul’s reference to homosexuality in the Book of Romans is frequently cited by conservative Christians who continue to believe that same sex relationships go against Scripture. In fact, even liberal theologians often concede that Paul seems to condemn homosexuality, at least on the surface. In Romans 1: 24-26, Paul wrote about how “men also abandoned natural relations with women and were inflamed with lust for one another” and that “Men committed indecent acts with other men.” What conservative Christian often forget when reading this verse is the historical context. Paul was speaking about Christian who decided to leave the church and return to pagan religions, including idol worship and orgies. Paul also implies in this verse that these Pagans, who were heterosexuals, started engaging in homosexual behaviour and this went against their sexual nature. As such, Paul does not condemn homosexuality in its entirety, but rather heterosexuals who engage in all forms of sexual behaviour outside of a committed and loving relationship. There is no question that Paul condemned homosexual acts in this verse, but he probably only knew of casual same-sex encounters or other forms of prostitution and had no personal knowledge of people living in committed homosexual relationships.
Jesus and Homosexuality
The teachings of Jesus Christ form the foundations of the Christian faith. Interestingly, Jesus is silent on the issue of homosexuality, even though he has plenty to say on a whole range of sins and the immorality which permeated the society in which he lived. A brochure produced during the early 1990s by Stanford University’s Episcopal Chaplain probably best explains Jesus’ views of homosexuality. The pamphlet’s cover includes the question: “What did Jesus say about homosexuality?” But when the reader opened the pamphlet, all that he/she would find was a totally blank page, with absolutely no text whatsoever. Penelope Duckworth, Stanford’s Episcopal chaplain at the time, pointed out that Jesus focused mainly on “sins of the spirit” rather than “sins of the body.”
Christ’s message was one of love, compassion, understanding, peace and forgiveness among people, and he supported social justice. Rather than condemn people engaged in sexual behaviour that would have been seen as completely immoral at the time, he embraced people from all walks of life. The best example is how Jesus stopped the stoning to death of the prostitute by the Pharisees. In one of the most famous verses in the Bible, Jesus told those who were prepared to stone the woman accused or adultery that "he that is without sin among you, let him first cast a stone at her.” Jesus preached a message of forgiveness and mercy, and this even extended to those who engaged in sexual behaviour widely condemned even today in the Judeo-Christian tradition.
Gay Christians today
While there are a large number of Christian groups and churches which call for their members to embrace homosexuals but condemn the act of homosexuality, a growing number of openly gay men and women are also taking a more active role in their church communities. Anglicans have had to deal most openly with issues of homosexuality in recent years, especially after the openly gay Gene Robinson became Bishop of New Hampshire. In fact, Robinson continues to live in a same-sex relationship, with his spouse, Mark Andrew, even while remaining an Episcopal bishop.
Grassroots organizations are also challenging the way in which church leaders view homosexuality. For example, Dignity USA, established in 1969 is the largest such organization and aims to serve as a home for lesbian, gay and bisexual Catholics and challenges the Vatican’s conservative views on sexuality in general. At an even higher level, the Archdiocese of Los Angeles has run a special ministry geared towards gay Catholics for over two decades.
Christian views on homosexuality are changing, especially as a growing number of countries legalize same-sex marriage and as gay rights remain at the centre of political dialogue. There is still much debate on whether the Bible condemns or condones homosexuality. But liberal theologians argue that an examination of the broader context shows that the overall biblical message supports sex within loving, committed relationships, but condemns all forms of sexual intercourse among those who seek it purely out of physical pleasure.
Homosexuality and the Old Testament
The Bible itself is not just a book, but rather a collection of books written by a whole range of different people, in vastly different times and for diverse audiences. As such, when we look at what the Bible has to say about homosexuality, we need to keep in mind just how complex a collection this is and not lose track of the given historical context. For example, one of the most often quoted verses in the Bible by those who believe that homosexuality is immoral is Leviticus 18:22, which states that “thou shalt not lie with mankind, as with womankind: It is abomination.”
On the surface, this really does seem to cast homosexual relationships as unethical and as being against God’s will. But if the reader looks at the broader context, it likely refers to a much more specific set of circumstances present in Old Testament times. The verse immediately before the Leviticus 18:22 talks about how Israelites must not worship a Pagan god called Molech. Historians and theologians have pointed out that those who worshiped Molech often had sexual intercourse with prostitutes who were present outside the temple. Molech’s followers believed that having sex with these prostitutes would please their god and might even increase their fertility. If we keep this in mind when reading the verse which tells male readers not to lie with another man as they would with a woman, then we can logically conclude that this is not a blanket condemnation of homosexuality, but a statement condemning purely physical and sexual relations with prostitutes and other activities practiced by Molech’s followers.
Liberal Christian theology not only maintains that it is important to understand verses such as Leviticus 18:22 within its proper historical context, but that some books of the Old Testament may even support committed same-sex relationships. For example, in 1 Samuel 18: 1-4 we can read about the very close friendship which existed between Jonathan and David. More progressive theologians believe that the two men were more than simply platonic friends, but were actually involved in a homosexual relationship. In this verse we learn that “the soul of Jonathan was knit to the soul of David, and Jonathan loved him as himself.” Later, Jonathan goes further, making a “covenant” with David while he “stripped himself of the robe that was on him and gave it to David, with his armour, including his sword and his bow and his belt.” Historians point out that in ancient times, people did not have underwear. This means that if Jonathan took off his robe, he would have been completely nude in front of David.
This level of nudity would have been unacceptable between males who were simply friends. The final image of Jonathan handing over all of his belongings symbolizes a formal relationship between the two, and one that goes beyond a simple friendship. In fact, Saul—who at the time was the king of Israel, viewed the relationship between Jonathan and David as homosexual in nature, and he suggested that this was shameful. While the king might have seen it as unacceptable, this verse presents what looks very much like a loving same-sex relationship between two committed adults in a positive light. That David’s relationship with Jonathan may have been homosexual in nature is underlined by verse 2 Samuel 1:26, where David speaks about how this love was “more wonderful than that of women.” This is a very important passage, since men would not normally have any personal contact or friendship with women, other than a wife. As such, this verse implies that David and Jonathan had a committed sexual relationship.
Homosexuality in the New Testament
Paul’s reference to homosexuality in the Book of Romans is frequently cited by conservative Christians who continue to believe that same sex relationships go against Scripture. In fact, even liberal theologians often concede that Paul seems to condemn homosexuality, at least on the surface. In Romans 1: 24-26, Paul wrote about how “men also abandoned natural relations with women and were inflamed with lust for one another” and that “Men committed indecent acts with other men.” What conservative Christian often forget when reading this verse is the historical context. Paul was speaking about Christian who decided to leave the church and return to pagan religions, including idol worship and orgies. Paul also implies in this verse that these Pagans, who were heterosexuals, started engaging in homosexual behaviour and this went against their sexual nature. As such, Paul does not condemn homosexuality in its entirety, but rather heterosexuals who engage in all forms of sexual behaviour outside of a committed and loving relationship. There is no question that Paul condemned homosexual acts in this verse, but he probably only knew of casual same-sex encounters or other forms of prostitution and had no personal knowledge of people living in committed homosexual relationships.
Jesus and Homosexuality
The teachings of Jesus Christ form the foundations of the Christian faith. Interestingly, Jesus is silent on the issue of homosexuality, even though he has plenty to say on a whole range of sins and the immorality which permeated the society in which he lived. A brochure produced during the early 1990s by Stanford University’s Episcopal Chaplain probably best explains Jesus’ views of homosexuality. The pamphlet’s cover includes the question: “What did Jesus say about homosexuality?” But when the reader opened the pamphlet, all that he/she would find was a totally blank page, with absolutely no text whatsoever. Penelope Duckworth, Stanford’s Episcopal chaplain at the time, pointed out that Jesus focused mainly on “sins of the spirit” rather than “sins of the body.”
Christ’s message was one of love, compassion, understanding, peace and forgiveness among people, and he supported social justice. Rather than condemn people engaged in sexual behaviour that would have been seen as completely immoral at the time, he embraced people from all walks of life. The best example is how Jesus stopped the stoning to death of the prostitute by the Pharisees. In one of the most famous verses in the Bible, Jesus told those who were prepared to stone the woman accused or adultery that "he that is without sin among you, let him first cast a stone at her.” Jesus preached a message of forgiveness and mercy, and this even extended to those who engaged in sexual behaviour widely condemned even today in the Judeo-Christian tradition.
Gay Christians today
While there are a large number of Christian groups and churches which call for their members to embrace homosexuals but condemn the act of homosexuality, a growing number of openly gay men and women are also taking a more active role in their church communities. Anglicans have had to deal most openly with issues of homosexuality in recent years, especially after the openly gay Gene Robinson became Bishop of New Hampshire. In fact, Robinson continues to live in a same-sex relationship, with his spouse, Mark Andrew, even while remaining an Episcopal bishop.
Christian views on homosexuality are changing, especially as a growing number of countries legalize same-sex marriage and as gay rights remain at the centre of political dialogue. There is still much debate on whether the Bible condemns or condones homosexuality. But liberal theologians argue that an examination of the broader context shows that the overall biblical message supports sex within loving, committed relationships, but condemns all forms of sexual intercourse among those who seek it purely out of physical pleasure.
