How does a Christian approach the topic of homosexuality?
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All humans are simultaneously sinful and loved.
All people, regardless of their story, are deeply and unconditionally loved by God, each created with profound dignity and worth, not one more than another. This is more than mere religious happy talk â itâs truth whether one is gay, straight, or otherwise. But, all people are also stricken with a terminal illness: sin. Everyone. No exceptions and to the same degree. Our sin demands our repentance and needs forgiveness, and Godâs love and grace are where we find both. This is basic Christianity and the great equalizer of all people. -
Jesus wasnât silent on homosexuality.
Some claim Jesus never said anything about homosexuality and therefore is neutral on the topic. Not true. Jesus was unequivocal in saying that to understand marriage and the sexual union, we must go back to the beginning and see how God created humanity and to what end. (See Matthew 19 and Mark 10.) Jesus holds up the creation story in Genesis not as a quaint Sunday school lesson, but as authoritative â reminding us that God created each of us male and female, each for the other. And the sexual union that God created and ordains is for husband and wife to come together in physical union, one flesh. -
There is only one option.
Both Jesus and all of scripture approve of no other sexual union than that between a husband and wife. This is the uncontested historical teaching of Judaism and Christianity, and it is not something that true Christianity is free to adjust with the times. Yes, concubines and multiple wives are found in the Bible, but doesnât make them âbiblical.â In fact, they violate the Genesis narrative Christ points us to. -
Male and female complete Godâs image on earth.
It is not just mere âtraditionalismâ that makes sex-distinct marriage the norm for Christians. It is a common grace God has given to all peoples at all times that is rooted in deeper theological reasons. The first chapter of the Jewish and Christian scriptures tells us that humanity is uniquely created to show forth the image of God in the world â to make visible the invisible. God does this not just in generic, androgynous humanity, but through two very similar but distinct types of humans: male and female. They are human universals, not cultural constructs.
When God said that it âis not good that the man be aloneâ (Genesis 2:18) he wasnât lamenting that Adam didnât have a buddy or was just lonely. He was saying that the male could not really know himself as male without a human âotherâ who equally shared his humanity but was meaningfully distinct right down to every bit of her DNA. The same is true for her in Adam. Taoists understand this in that the Yin cannot be Yin without its corresponding and contrasting Yang. In both Jewish and Christian belief, both male and female become fully human in their correspondence and contrast with one another. This does not happen solely in marriage, but it does happen most profoundly and mysteriously in marriage.
- Sex is indeed about babies.
It is a new and culturally peculiar idea that human sexuality is all about intimacy and pleasure, but not necessarily babies. Babies and reproduction matter. And sure, while not every male/female sexual engagement is toward the end of procreation â intimacy and pleasure matter as well â it has been the overwhelming norm and desire in nearly all marital relationships throughout time. That some couples are infertile either by age or incapability does not diminish or challenge this reality. Infertility is the vast exception for male/female couples. It is the fact of same-sex unions, a human cul-de-sac. Heterosexual union reaches into and creates the next generation. To establish a sexual relationship without any interest in or openness to babies is contrary to Godâs intention for such relationships.
How does a Christian approach the topic of homosexuality?
It may seem like LGBT people and conservative Christians inhabit two different worlds. But with 40% of same sex couples in Australia identifying as Christian, LGBT people are likely to be a significant, if covert, presence in conservative Christian churches.
So, what is it like for people who are both LGBT and Christian? How do LGBT Christians see their place in conservative Christian churches? And how do pastors care for LGBT people in their congregations, and include them in the life of the church? To answer these questions I spoke to LGBT people, and pastors of LGBT people, from Pentecostal-Charismatic churches in Australia.
Pentecostal-Charismatic Christianity, which emphasizes a personal experience of faith, together with ecstatic phenomena such as speaking in tongues and divine healing, is a fast growing global phenomenon. While there are many different denominations, Australiaâs largest Pentecostal-Charismatic denomination, the Australian Christian Churches, boasts over 280,000 followers in over 1,000 member churches, including some of the largest âmega-churchesâ in the country, such as Hillsong Church in Sydney (20,000 attendees) and Paradise Community Church in Adelaide (6,000 attendees).
For most of the Pentecostal-Charismatic pastors I spoke to, a conservative approach to interpreting the Bible led them to be âwelcoming, but not affirmingâ of LGBT people in their congregations. This means that LGBT people are welcome to attend, but their sexuality cannot be âaffirmedâ by allowing them to volunteer or minister. As one pastor I interviewed said:
At the moment our position is that if youâre going to volunteer here that we would hold to a fairly orthodox position of scripture⌠So yeah, we do have a line, and that line is drawn at volunteering.
A âwelcoming but not affirmingâ approach prevents many LGBT Christians from being actively involved within the Church community. Shutterstock
Several pastors permitted LGBT people who committed to remaining celibate to volunteer for leadership roles within the church, such as leading Bible studies or small groups, or even preaching. Nevertheless, the LGBT people I spoke to felt understandably rejected by this position. As one put it:
I couldnât even take up the offering. I was simply looking to be actively involved and become a member of the church⌠Because I was gay, that was sufficient for [them] to turn around and say no. And by then, I thought, âThatâs just not right.â
Volunteering is not only symbolic of acceptance and inclusion by the church community, itâs also a pathway to ministry and leadership. In fact, several of the pastors I spoke to began as volunteers. Therefore, this barrier to volunteering prevents LGBT Christians from moving into more senior roles in Pentecostal-Charismatic churches, where they could promote a more inclusive position.
The injustice of this position was keenly felt by both LGBT people and some of the pastors themselves. One pastor articulated this:
Being part of a Christian community is ⌠The body, everyoneâs got a part and a role to play. But all of a sudden, âOh, but now you say youâre gay, you canât do that any moreâ. So peopleâs natural response is, âWell, I donât feel like Iâve changed. Iâm the same person.â
Some LGBT Christians who come out in non-affirming churches make the wrenching decision to leave their congregations. One pastor described what happened when a leader at their church who âgrew up at church, went to Christian collegeâ took a same-sex partner:
Then she had to step down ⌠So sheâs left, and rightly so. Itâs so sad, because for her, itâs her space of belonging. All her formation happened there.
Anti-conservative Christians at a marriage equality rally in Brisbane. Shutterstock
Faced with the moral conservatism of many Pentecostal-Charismatic congregations, LGBT Christians who stay may live closeted lives. Recent research strongly suggests that LGBT people who continue to identify as Christian experience heightened âhomonegativityâ â negative and shame-filled feelings about their sexuality â compared to non-religious, or even formerly Christian, LGBT people.
LGBT Christians in Pentecostal-Charismatic churches may still be confronted with services entirely geared to heteronormativity, with few concessions to the LGBT members, who are silenced in their midst.
One LGBT person said:
There really is no self respect in staying inside a community that holds up a banner saying âwelcome homeâ, while simultaneously rejecting your very presence by silence. The silence was like thunder to me.
A generational shift
All of the pastors I spoke to recognised that the position they were offering LGBT Christians was less than ideal. Many had seen LGBT people have undeniable spiritual experiences. To Pentecostal-Charismatic pastors, these spiritual experiences can only have their source in Godâs Holy Spirit, and they are what qualify a person for ministry, rather than ordination.
This leaves pastors of LGBT people with theological questions. Do these spiritual experiences qualify LGBT people for volunteering and ministry in the church? Or are they disqualified by their sexuality?
This theological tension led several pastors to express the view that the current exclusive positions of many Pentecostal-Charismatic churches are untenable and unjust. One pastor summed up the âwelcoming but not affirmingâ position in this way:
Itâs almost like with one hand youâre shaking them by the hand, and with the other hand youâre slapping them in the face.
Others believed that this position will be abandoned by future generations:
Anyone thatâs under 30 doesnât have an issue with [LGBT], and so weâre going to see a generational shift⌠It might take 10 or 20 years, but I think thereâs definitely a progression in that way.
Some pastors believe that the Churchâs stance on homosexuality is outdated. Shutterstock
Looking back to look forward
In looking for a way towards a more inclusive future, Pentecostal-Charismatic leaders could perhaps look to their own history. When the movement began in the early 1900s, it was years ahead of its time in its inclusivity, celebrating the ministry of African Americans and women long before many of the established churches. One former pastor pointed this out:
Modern Pentecostalism by and large has lost its way a little bit⌠if youâre reading the history⌠it was very much a movement on the margins⌠people who were oppressed, the poor⌠I donât think they value the margins anymore. I think thereâs been a dramatic shift, and I find that quite sad.
Although it seems change is likely to come, it appears that in relation to LGBT inclusion â unlike their early ethnic and gender inclusiveness â Pentecostal-Charismatic churches will bring up the rear-guard of cultural and social progress, rather than taking a leading position.
Last month, Pastor Jonathan Henderson, a chaplain at a Seventh-day Adventist educational institution, Pacific Union College, gave a theologically traditional yet loving sermon on homosexuality. Titled âAdam and Steveâ, the sermon was grace-filled, showed an understanding of the LGBT community and the missing stories not typically allowed in churches, and was an example of how traditional Christians can still speak about this subject in a loving manner.
Iâm used to hearing sermons about homosexuality that are rooted in condemnation. These sermons typically refer to LGBT people as an abomination or even âdemon-possessed.â Pastors who preach this type of sermon feel itâs their God-given duty to never let people forget that homosexuality, in their understanding, is an abomination. If these pastors were to give a sermon that didnât mention this, they fear they might be seen as âcondoningâ this abomination. Non-affirming, âThe Bible is Clearâ Christians refuse to acknowledge anything besides this approach, and itâs this approach that has left thousands of LGBT people spiritually and physically homeless.
I understand why having full theological affirmation is important to many LGBT friends of mine. A theology that says intimacy between same-sex individuals is a sin is a theology that considers LGBT people as second-class children of God. Yet, there will never be a full theological consensus on same-sex sex for all of Christianity. Weâre too diverse in our hermeneutics, backgrounds, and beliefs to ever all agree. But can someone have a traditional stance on their understanding of this topic and still be a loving and safe person towards the LGBT community? I believe we can and Hendersonâs sermon is a prime example.
There are a few things I disagree with that Henderson said in his sermon. Most notably, is the idea that some people can âchooseâ to be gay or have a non-heterosexual orientation due to sexual abuse is egregiously inaccurate. Although prominent âex-gayâ groups have promoted this theory widely, there isnât a single reputable medical or psychological institution that would back those claims; in fact, they have all denounced it. But that was just a passing inaccuracy and was completely overshadowed by his overall loving approach.
Henderson first prefaced his sermon encouraging the congregation to listen directly to LGBT people: âYou need to hear the perspective of those who have walked this journey,â he said. Second, He humanized LGBT people in a conservative culture that sexualizes us. âYou create all these images as if they are not people that are having soul connectionsârelating to one another, identifying with one another,â he said. âYou need to understand the foundation of relationshipsâŚand itâs not sex! Itâs heart to heart connections.â
Next, he acknowledged that spiritual spaces arenât usually safe for LGBT people â and that in itself is shameful. Pointing to the unofficial gay-straight alliance, GASP, on campus that promises to be a âsafe placeâ for non-heteros students, Henderson reflects that the fact it has to exist is a âtragedy.â âHow do you have a sanctuary within a sanctuary?â he asked. Lastly, he acknowledges the pain the church has caused, and continues to cause, in the name of God making LGBT people feel alienated from our religious spaces and sometimes even from our homes. His point, over and over, was that it is not our job to judge others, but to love.
This wasnât a âliberalâ sermon, but it was radical in the same way that the Gospel is radical. It was about trusting God and loving others â without the caveats that so often come with âloveâ in Christian churches today. It wasnât about pointing fingers or policing other peopleâs bodies or bedrooms. It was about being a force for goodâa force for a loving Godâin the world.
This sermon was seen over 33,000 times in over 140 different countries from the churchâs LiveStream channel before the school administration had it removed without explanation (though most likely due to conservative pressure). It has since re-appeared on YouTube and I want to share it with you all.
This message shouldnât be too politically dangerous for any Christian. But because it didnât include direct condemnation, and in todayâs fraught political climate, that wasnât âclearâ enough for too many of them. This is the same backtracking weâve seen with the Vaticanâs statement from the synod and in the World Vision yes-we-do-wait-no-we-donât fiasco. And thatâs the problem that is driving my generation out of churches in an unprecedented way. If non-affirming churches wonât let pastors preach from a traditional theological understanding in a way that humanizes and shows actual love towards LGBT people, those churches arenât even following their own theology.
At the heart of the claim that the Bible is clear âthat homosexuality is forbidden by Godâ is poor biblical scholarship and a cultural bias read into the Bible. The Bible says nothing about âhomosexualityâ as an innate dimension of personality. Sexual orientation was not understood in biblical times. There are references in the Bible to same-gender sexual behavior, and all of them are undeniably negative. But what is condemned in these passages is the violence, idolatry and exploitation related to the behavior, not the same-gender nature of the behavior. There are references in the Bible to different-gender sexual behavior that are just as condemning for the same reasons. But no one claims that the condemnation is because the behavior was between a man and a woman.
There was no word in Hebrew, Aramaic or Greek for âhomosexualâ or âhomosexuality.â These words were invented near the end of the 19th century when psychoanalysts began to discover and understand sexuality as an essential part of the human personality in all of its diversity. Consequently, it cannot be claimed that the Bible says anything at all about it. The writers of the Bible had neither the understanding of it nor the language for it.
There is only one reference to sexual behavior between women, and that is in Romans 1:26. The context of this reference has to do with Gentiles rejecting the true God to pursue false gods; i.e., idolatry. And, the sexual behavior described is orgiastic, not that of a loving, mutual, caring, committed relationship. What is condemned is the worship of false gods.
Sexuality is a wonderful gift from God. It is more than genital behavior. Itâs the way we embody and express ourselves in the world. But we cannot love another person intimately without embodying that love, without using our bodies to love. And that does involve genital behavior. Sexual love is for the purpose of giving and receiving pleasure with our most intimate partner. It is a means of deepening and strengthening the intimate union that exists. This can only be healthy and good if our behavior is consistent with who we are and with whom we love, and when we are true to our own sexuality and orientation.
In regard to marriage, itâs important to remember that the Bible was written in a patriarchal culture that assumed men were in control and women were subject to them. Marriage was not an equal partnership, but a matter of a man owning a woman or women as property. Women provided men companionship, children and labor. Certainly, love between the man and woman or women could develop, but love was not the basis of marriage. Consequently, the biblical concept of marriage is not appropriate today. We no longer accept the inferiority of women and superiority of men. We no longer accept marriage to be a property transaction. The concept of marriage has evolved throughout history. Today, we understand it to be a voluntary spiritual relationship based on love, respect, mutuality and commitment. What really matters is the quality of the relationship, not the gender of the persons involved. And marriage is created not by religious ceremony or civil government. It is created by the persons involved who make their commitments to one another. Whether or not there is a religious ceremony to celebrate the marriage or marriage license to legalize it, the marriage two people make together in private is real and valid and should be honored as such. I hasten to add that marriage should never be understood as a requirement for two people in relationship. Intimate relationships must not always create a marriage commitment. Marriage is a lifelong commitment that not everyone is willing to make or should make. Being single in an intimate relationship is an honorable choice.
How do I view Godâs position on âhomosexuality?â I believe lesbian, gay and bisexual people to be a part of Godâs wondrous creation, created to be just who they are, and completely loved and treasured by God. I believe God does not intend for any one to be alone but to live in companionship. And I believe God expects healthy loving relationships to include sexual love. The Bible doesnât say this, of course. But neither does it deny it. I believe this to be true not only because of the Bibleâs emphasis on the goodness of Godâs creation and the supreme value of love, but because of the greater understanding of human nature that we have available to us today. I do not believe that God intends us to live in the small world of ancient biblical culture, but rather in Godâs larger evolving world informed by science, reason and experience.
The following books are helpful in better understanding the debate about the Bible and homosexuality:
⢠Blessed Bi Spirit: Bisexual People of Faith, edited by Debra R. Kolodny (Continuum, 2000);
⢠Freedom, Glorious Freedom: The Spiritual Journey to the Fullness of Life for Gays, Lesbians, and Everybody Else, by John J. McNeill (Beacon Press, 1995);
⢠The Good Book: Reading the Bible with Mind and Heart, by Peter J. Gomes (William Morrow and Company Inc., 1996);
⢠Is The Homosexual My Neighbor?: Another Christian View (Revised) by Letha Scanzoni and Virginia Ramey Mollenkott (Harper & Row Publishers, 1996);
⢠The New Testament and Homosexuality: Contextual Background and Contemporary Debate by Robin Scroggs (Fortress Press, 1983);
⢠Our Passion for Justice: Images of Power, Sexuality, and Liberation by Carter Heyward (The Pilgrim Press, 1984);
⢠Recognizing Ourselves: Ceremonies of Lesbian and Gay Commitment by Ellen Lewin (Columbia University Press, 1998);
⢠Stranger At The Gate: To Be Gay and Christian in America by Mel White (Plume, 1994);
⢠Twice Blessed: On Being Lesbian, gay and Jewish edited by Christie Balka and Andy Rose, (Beacon Press, 1989); and
⢠What the Bible Really Says About Homosexuality by Daniel A. Helminiak, Ph.D. (Alamo Square Press, 1994).
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I believe in being kind to one another. While homosexuality is a sin, I believe its best left to that person and God.
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The Lord actually spoke concerning homosexuality in a Letter hereâŚ
Blessed Are Those Who Overcome for My Nameâs Sake
11/9/06 From YahuShua HaMashiach, Our Lord and Savior
The Word of The Lord Spoken to Timothy
For Someone Who Asked if They Can Still Serve The Lord as a Pastor
Even Though They Are Homosexual, and For All Those Who Have Ears to Hear
Thus says The Lord to His servant, whom He loves: You seek Me, and this is very good. Yet if you wish to please Me, then you must first become My disciple, a devoted servant who walks in My ways.
My son, I have not forsaken you. If you ask of Me forgiveness, I shall surely forgive you, even for all you have done. Yet to continue in those same sins, for which you had sought forgiveness, is most unpleasant in My sight. For by doing so, you have made My forgiveness of no effect. For that which requires forgiveness is the very same from which you must depart, lest your repentance become unrepentance, crucifying Me again and again in your heart.
For repentance is more than the askingâŚ
It must come from a deep desire to be set free
In My love, followed by a sincere unyielding
Commitment to make your love perfect
Through obedienceâŚ
The shedding of the skin of this world,
The crucifying of your old man with his sinful waysâŚ
The putting on of the new man who is
Renewed in the knowledge of The Holy One,
Conforming to the image of Him who created himâŚ
Says The Lord.
My son, there is none righteous in all the world, no, not one.[1] All have sinned and fall short of the Glory of God.[2] Behold, even Timothy, a man who I have given to hear My voice, does continually stumble. Yet when he is weak, he becomes strong. For My grace is sufficient for him, and My strength is made perfect in his weakness.[3] For he does not cease from coming to Me, laying himself at My feet in repentance, taking full responsibility for his actions, remorseful over those things which yet cause him to stumble, being fully tempted as all men. For I have not yet delivered My people out of temptation; nor has the evil one been bound in the abyss (this time is not yet). Yet from the power of sin, which is death, I have surely delivered you - if you so choose to receive of Me fully, if you so choose to embrace Me as I truly am, if you so choose to remain in My love.[4]
Therefore you know the answer to your question already, for all is written in the Scriptures of Truth. Shall one, who does that which is an abomination in the eyes of God, serve Me? He may not. For as it is written: No one who actively engages in or passively practices homosexuality shall inherit The Kingdom of God.[5] Behold, even all who voice their agreement shall be left outside the gate,[6] says The Lord. Yet if one comes to Me and asks of Me forgiveness, even a continual washing in My own blood, he shall surely have it; even if he comes to Me seven times, or seventy times seven times, he shall be forgiven.[7] For I forgive all those who come to Me in sincerity and in truth, and draw near to those of a contrite heart, delivering those of a humble spirit.
Beloved, by this then
Shall our love be made perfectâŚ
You shall abstain from that which is
Not lawful, and make every effort
To depart from that which is an
Abomination in the eyes of GodâŚ
You must strive to be completely separate
From that life, presenting your body
As a living sacrifice to The LordâŚ
Blameless.
For that which is unnatural is universally known, though the men and women of this world deny it. And that which is against God shall be purged by fire. Even all that offends shall be destroyed and come to a swift end. Therefore, My son, take up your cross and follow Me as I am, and not as you or the churches of men would have Me be. For as it is written: Whoever loves their mother, father, sister, brother, child or close friend, more than Me, is not worthy of Me. And he who does not take up his cross and follow after Me is not worthy of Me. For he who holds onto his life in this world will lose it, yet he who gives up his life for My sake will find it.[8]
So then, do I call you to serve Me? I do, if you are willing to serve Me in all righteousness, without compromise. Do I then require that you be perfect? No. For there is none perfect, save The Holy One of Israel. Rather I require that you strive to be unto Me a servant of pure heart, of pure intention, a disciple who loves Me with all his heart, understanding and strength, and also loves his neighbor as himself.[9] For it is written and remains standing, that one can not be crowned unless they strive lawfully.[10]
My son, I am the fulfillment of The Law, the very goal at which the Torah aims.[11] Thus all those who embrace Me are freed from the curse of The Law, but by no means are they now free to forsake The Law. Rather let The Law be written in your heart, for now you are under grace, and by the power of My own spirit are you now able to keep The Law[12]⌠Beloved, come to Me and receive! Let Me wash you and make you clean, that you may now arise and walk in My ways.
Therefore again I say to you, serve Me as I am, and not as you would have Me be. Yet turn away unto strange flesh, and I shall also turn away from you, leaving you in the midst of the earth, until you are truly ready to give up your life for My sake.[13] My son, come out from among them and be separate,[14] and I shall give you a cool drink of water, for you are yet thirsty. Hear My words and understand. For My words are life for those who walk in them. And if you walk in them, then you are really My disciple,[15] says The Lord.
Source: Blessed Are Those Who Overcome for My Nameâs Sake - The Volumes of Truth