A Christian Approach to Homosexuality

Here is something I wrote about homosexuality a few years back.

Questions and Answers on Sexuality.

The evangelical view of sexuality is shaped by Genesis 1. 26-31 and its affirmation by Jesus in speaking about marriage and divorce ( Matthew 19.4-6). Men and women are created for lifelong exclusive sexual partnerships, publicly recognised. Anything other than that, in sex outside marriage, whether adulterous or what was called ‘fornication’ sleeping around or in same sex sexual relationships is displeasing to God and harmful to society. e.g. 1 Thessalonians 4:3-8, 1 Corinthians 7:2 Hebrews 13:4 1 Corinthians 6:15-20. Romans 1.21-27. The questions and answers below seek to address the particular issue of homosexuality, which is of current strong interest, but it is worth noting that the principles involved apply to any kind of sexually aberrant behaviour, such as sexual relations with minors or animals. It is hard to avoid the implication that while we are discussing sex between consenting adults of the same sex today, in a short time we will be asked to condone sex with minors or with animals. Certain texts condemning homosexual acts (e.g. in Leviticus) may be argued to be part of a holiness code for that time and culture but evangelicals consider that principles articulated in the early chapters of Genesis and affirmed by Jesus and Paul give clear contemporary direction: Christians are under the authority of God’s word and are not therefore in a position to choose their moral positions. Our prime witness is not that we are anti gay but that we are seeking to be obedient to God, who has bought us with a price and who is to be honoured in our sexual behaviour as in anything else. (1 Corinthians 6.19-20).

The Christian view of sexuality also has much of pressing importance to say in concern about prostitution and pornography where we are asserting the dignity of human beings and that sex is the expression of a committed love and is not to be used / abused as a commodity which degrades those who are exploited and makes a lot of money for others. (e.g. Hebrews 13.4)

We approach this debate by considering some questions which are often asked.

Q1 Why should homosexuality be condemned since God created people that way? Is it not 'natural'?

A1 The answer lies in the difference between Genesis chapters 1 and 3, in that humanity was created perfect in the image of God with men and women completing each other, (Genesis 1. 26-31, 2.18-24 Romans 1.26-27 1 Corinthians 6:9-11) It is reasonable to assume that Jesus himself held the same view, as he affirmed Genesis 1.27, 2.24 in Matthew 19.4-6. Sex was created, therefore, to be experienced in the lifelong commitment in marriage of a man and a woman. Anything else results from fallen human nature.

Q2 Since Jesus is nowhere recorded as condemning homosexuality, how can you be so sure that he would be anti gay?

A2 Jesus is not recorded as condemning several other things, such as incest, that were held in abhorrence by all 1st century Jews, including, one must presume, Jesus himself. Robert Gagnon states: ‘The portrayal of Jesus as a first-century Palestinian Jew who was open to homosexual practice is simply ahistorical.’ (The Bible and Homosexual Practice - Texts and Hermeneutics (Abingdon Press, 2001)). The story of his encounter with the woman taken in adultery in John 8 suggests how Jesus would approach a homosexual: with compassion and not with condemnation, but not condoning.

Q3 The Bible has over time been interpreted as supporting things which people generally now accept to be wrong, such as slavery and the inferiority of women. Could not the same thing be happening with the debate over homosexuality, i.e. that Christians need to catch up with the rest of society?

A3 It is true that moral views have changed over the centuries on things like slavery and the status of women. But Bible believing Christians were in the forefront of the movements for change as well as in the ranks of the opponents of change. The difference between homosexuality and those other issues is that there is nowhere in the Bible which lends support for homosexuality, whereas the cases against slavery and for the dignity of women can be made scripturally. (e.g. on slavery Galatians 3:28; Ephesians. 5:6-9; 1 Timothy 1:10; Philemon; on women Proverbs 31.10-31, Luke 7: 36-50; John 20:10-18; Acts 16:15, 18:28; Galatians 3:28). The closest thing might be the close friendship between David and Jonathan (1 Samuel 18.1-4, 20.1-42) but, apart from Saul’s angry taunt (1 Samuel 20.30) there is no indication that this was a sexually expressed relationship. In fact, it can be taken to be an example of the strength of same sex friendships where sexual attraction is not an issue.

Q4 May it not be argued that the Biblical condemnations relate to sexual abuse, prostitution, and ‘casual sex’ and cannot be applied to contemporary committed, caring same sex relationships, which are harmless?

A4 Again, one looks in vain for examples in the Bible of such relationships, given that David and Jonathan is an example of a close but non-sexual friendship. Whereas 1 Corinthians 6:15-20 could be interpreted as a condemnation of abusive practices it is not so clear that Romans 1. 26-27 is only about exploitative sex; rather Paul is saying that any homosexual practice is an example of God’s judgement on idolatry and a violation of the mutuality which God created (Genesis 1). The argument that long term committed homosexual relationships do no-one any harm ignores the question of offence caused to God; it reduces 'sin' to a horizontal dimension where 'harm' is assessed by our limited human perceptions.

Q5 Why are Christians so worked up about this issue? What about devoting time and energy instead to things like world poverty etc?

A5 Our sexuality is a precious, vulnerable part of who we are and how we relate, and so it is important to give time and energy in seeking to affirm standards for sexuality. This does not mean that other things such as world poverty are unimportant; it is unfair to suggest that giving attention to one issue necessarily makes another unimportant.

Q6 Why are so many Christians homophobic?

A6 Homophobia is hysterical prejudice against homosexuals, and is to be condemned, whether it is expressed in mere verbal harassment or in violence. A Christian who is homophobic is denying his call to be like Christ and should be strongly challenged why he expresses hate and fear which are ‘acts of the sinful nature‘ rather than ‘fruit of the Spirit‘. (Galatians 5.19-20,22) We need to be clear that opposition to homosexuality is not the same as homophobia any more than patriotism is the same as racism. Because you condemn murder, for example does not mean that you support lynch mobs. To be against smoking does not logically mean that you are going to attack anyone with a cigarette. To say that you are opposed to something does not mean that you hate those who take the opposite view.

Q7 Why do churches deny people human rights which they now may exercise freely outside the church?

A7 This is addressed in Faith, Hope & Homosexuality A Report by the Evangelical Alliance's Commission on Unity and Truth among Evangelicals (ACUTE) (1998)
‘While there can be no doubt from a Christian point of view that lesbian and gay people are entitled to the same basic human rights as everyone else, it is quite another matter to extrapolate from the protection of assembly, privacy and gender equality in society as a whole to the explicit endorsement of homoerotic sexual activity in the Church. Followers of Jesus Christ owe duties to God which may require them to lay aside moral options which the state defines as legally permissible, but which are nonetheless spiritually misguided.’ (p 13)

Q8 What is someone to do who finds that they are sexually attracted to someone of the same sex?

A8 Many adolescents go through a phase of strong feelings of attraction to the same sex, but for the majority this is only a phase and they soon develop heterosexual orientation. There are some, however, who find that such attraction continues. It is important not to deny this but to find a small confidential group of Christians who will offer support in the path of chastity. In the words of Faith, Hope & Homosexuality ‘many homosexual people, for Christian or other reasons, are committed to chastity - that is, to abstention from genital sex. In this, they resemble many heterosexuals (whether single, divorced or widowed) who believe it right to refrain from genital sex - however much they may long for the sexual relationship offered by marriage (cf. 1 Corinthians 7:11; 1 Timothy 5:9). In addition, of course, there are those of both orientations who have chosen the equally hard way of celibacy - that is, a lifelong, rather than a provisional, commitment to sexual abstinence. Not only did Jesus himself live a single, celibate life; he seems to have recognised and commended others who observed this pattern, even making a distinction between those (probably impotent but possibly with a strong same-sex orientation), who had been 'born' to observe it, those (probably castrated courtiers, but possibly others) who had been 'made that way by people', and those called to renounce marriage because of the kingdom of heaven' (Matthew 19.12; cf. 1 Corinthians 7.7). For someone to marry in order to overcome homosexual feelings is generally disastrous..

Churches are bound to offer a Christlike response, where the person is accepted although the behaviour is disapproved of. John 8:1-11 shows the purity and the mercy of Jesus. He does not condone sexual immorality, but he does not condemn the woman caught in adultery. He sets her free to "sin no more." As is said in Faith, Hope & Homosexuality ‘… from a pastoral point of view, it is essential to distinguish between approval of someone's behaviour and acceptance of them as a person loved by God. This, of course, can be a difficult distinction to make in practice. Most church members are not prepared for the discovery that someone they know is actively gay. This can result in a number of emotions - anger, grief, guilt, even panic. The discovery can also lead to a sense of loss. Security in one's own sexuality, and the relationship with the person now known to be homosexual, comes under threat. There is also often real fear for the church's reputation. These responses are likely to become even more acute within those church families who discover that one of their number is gay. In the face of all this, there needs to be a sacrificial approach - one which holds on to a relationship of love and compassion; talks rather than walks away; makes clear the biblical perspective on the situation; demonstrates mercy and forgiveness, and above all recognises that God is in charge. He is the judge, not us. Just as Paul admits, 'of sinners I am the foremost' (1 Timothy. 1:16), so we must see sin as a problem for ourselves as well as for others. At the same time, however, we must also recognise that God desires to save all human beings - those involved in homoerotic sexual activity no less than any other kind of sinner (1 Timothy 2:4). The Bible does not identify sin in order to drive people away from God, but rather to show the world its desperate need of the redemption accomplished by Christ, and to call people to faith in him. This redemption may lead on to a long and difficult process of sanctification, but the prospects for such sanctification are real: the success of those who help formerly active homosexuals on the journey may not always be spectacular, 27 but neither is it negligible. Those organisations which responsibly facilitate this journey deserve greater church support. The Gospel of Jesus Christ is a Gospel of hope and the Church is a community of hope. It is an organisation composed entirely of sinners. But insofar as they have repented, those sinners have been forgiven. They have been given new life and a new lifestyle, in Jesus Christ repentance, forgiveness and re-creation go together. In all aspects of the Christian life, and not least in relation to homosexuality, it is essential to balance biblical sexual morality with biblical grace in our response to every individual. Truth asserted without grace can often seem cold, condemning and occupied more with the letter than the spirit of the law. But the heart of the Gospel is that truth finds its fulfilment in God's grace, offering the chance of repentance, forgiveness, and new life. Such truth is not compromised when compassion and respect are shown to an individual; nor are such responses a seal of approval on wrong behaviour. They are, rather, a sign of God's love.’


Here is a link to a Presbyterian Church in Ireland report on how to relate in a Christlike way to gay people

http://www.pcibsw.org/downloads/homosexuality_guidelines_07.pdf

and here is a link to 'True Freedom Trust' a UK group which has engaged with the issues much more closely. It's worth noting that they have disassociated themselves from Exodus International on the issue of expecting gays to become straight. That is not to deny that some may become 'ex gay' in the power of Christ, but it is to my mind burdensome to insist that all Christians with homosexual orientation must change.

http://www.truefreedomtrust.co.uk/