SIX BIG ONES by Rev. Carolyn Keith
Six Big Ones:
Notes on Scriptural References often Cited to Exclude Homosexuals
from Full Participation in the Life of the Church
by Rev. Carolyn (Cari) Keith
(Questions regarding this document may be referred to Rev. Keith at cari.keith@gmail.com)
Genesis 19: 4-8: Originally, a Sodomite meant nothing more than one who was a resident of Sodom. The horror of the story is the violently abusive way in which strangers and women are being treated in the city: Inhospitable treatment of guests leading to gang rape is the outrage, especially in Middle Eastern culture which historically and to this day emphasizes receiving guests with utmost honor and deference. It is difficult to discern how this story came to be cited as an example of God’s wrath against homosexuals, rather than the more accurate interpretation as an example of God’s wrath regarding violent behavior toward the vulnerable. If we are to use the term “sodomite” at all, it should be used according to the scriptural context of the story, not as it is inaccurately used today. A “sodomite” would then more correctly refer to one who engages in gang rape.
Leviticus 18:22 and 20:13: All manifestations of sexual practice other than intercourse between a husband and wife for the purpose of procreation were vehemently opposed by early Hebrew religious practice. The laws referring to sexual practice were written in order to set the Hebrew people apart from their more sexually flagrant neighbors, to ensure the propagation of the Hebrew race in accordance with God’s promises to Abraham, and to protect the people from sexual practices that were abusive and not based on mutual covenant. Hence, masturbation and adultery were taboo (although polygamy was not). The practice of a “man lying with a man” was in opposition to the culturally prevalent pagan practice of male prostitution, which, like adultery, presumed no covenant relationship between sexual partners and could not produce Hebrew offspring. Throughout scripture there are passages prohibiting physical and sexual abuses of the body. There are no passages prohibiting loving, faithful, mutually honoring covenantal sexual relationships. As with all of scripture, it is vitally important not to take single phrases out of context.
Romans 1:21, 26, 27: First and foremost, this is a passage reminding us of the importance of honoring God and giving thanks to God! Second, Paul is expressing his anger toward idol makers. It was not unusual in the first century to view illness or improper behavior as divine punishment. Jesus himself addressed the Pharisee’s question about whose sin had caused the man to become blind! Paul, a former Pharisee himself, falls into that same pattern of thinking in this passage by pointing to abusive sexual behaviors as “punishment” for not being grateful and for worshipping idols. In modern Biblical exegesis we would turn the passage around and conclude that those exhibiting any kind of abusive behavior toward another are probably not behaving with gratitude to God and have made an idol of their power. Either way, the text is not addressing loving committed relationship; it is addressing the lack of gratitude, worship of idols, and abuse.
I Corinthians 6:9-11: As with the passage above, the sexual comment is lifted out of context. If we begin reading at verse one, we will learn that Paul is expressing his anger at those who bring lawsuits against another believer; he calls this behavior despicable and shameful. He then labels the one bringing the lawsuit a “wrongdoer” and adds them to the list of other “wrongdoers” including: idolaters, thieves, slanderers, and male prostitutes! He ends by saying, “none of these will inherit the kingdom of God.”
I Timothy 1:9-11: Whether the author is actually Paul or another, the author is concerned, as we are concerned, with understanding the ways in which the community is to live in love and within the law. The concern is “love, good conscience and a sincere faith.” The letter is addressed to those who need the law in order to recognize their “lawless and disobedient” behavior. To make himself clear, the author lists some of those behaviors: “….the godless and sinful, those who kill their fathers or mothers, murderers, fornicators, liars, perjurers, sodomites [read here ‘gang rapists’], slave traders.”
Summary
The passages cited above are all used in the debate on homosexuality by taking single sentences out of context. This almost always leads to a dishonest and misleading use of scripture. When single phrases are taken out of context and concretized the original intent becomes warped. Scripture is a sacred, transformational document given that we might become “transformed by the renewing of our minds.” It is vital that we consider the entire sweep of scripture in order to discern the larger story of God’s love made visible in Jesus and interpreted for God’s people in every age by the working of the Holy Spirit. Therefore, when we read any of the stories of scripture it is important to read entire passages and to read them in the cultural context in which they were written, and then ask, “What is God’s larger story in this more narrowly-defined setting?”
For example, as we have seen, the early Christian community, like the Old Testament Hebrew community, was trying to identify itself apart from the practices of the surrounding communities, to manifest itself as people of God. Some of the legal codes in Scripture, both for the ancient Hebrews and early Christian community, contain restrictions that seem odd at best and may be inapplicable today, but they were transformational to the newly developing religious communities at that time and in that cultural setting. For Paul, it was self discipline and self control regarding personal behavior that identified the community, especially sexual self control even within the context of marriage. Prostitution–especially temple prostitution—was a widely accepted practice and was abusive of those who served in the temple. We must read these scriptural mandates as they were meant to be read: as a protection of those who are being abused in any time or culture, because the whole of the biblical message and the overwhelming message of the Gospel makes it clear that oppression of any kind against any person is counter to the kind of relationships that God intends for God’s people in every age.
A word on the word, “homosexual”: This is not an ancient Hebrew or first century Greek word. It was not coined or used until 1869 when it appeared in a German pamphlet arguing against the anti-sodomy laws (an inaccurate term in itself which should be abolished from our dictionaries). It is a Greek/Latin fabrication. The word “heterosexual” first appeared in print in 1892. If the word is used in modern versions or paraphrases of the Bible, it is not an accurate translation of the original language. In truth, one’s sexual orientation is a description of one’s being, not one’s doing. “The Greek language had no word for homosexual; the NT words translated as ‘homosexual’ actually refer to male prostitution.” (Morton Kelsey quoting Yale professor John Boswell in “The Sacrament of Sexuality” page 196)