Christianity and homosexuality

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James the Just, whose judgment was adopted in the Apostolic Decree of Acts 15:19-29, c. 50 AD: "...we should write to them [Gentiles] to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood..." (NRSV) See also Biblical law in Christianity.

Christianity has traditionally regarded homosexuality, in the sense of human sexual behavior, to be an immoral practice (or vice) and sinful, and most major Christian denominations (containing the majority of Christians worldwide) continue to hold this view, including the Roman Catholic Church^[1], conservative synods of the Lutheran Church,^{[dubious – discuss]} the Eastern Orthodox churches^{[citation needed]}, most Evangelical Protestant churches, the Southern Baptist Convention, the LDS Church, and the Christian & Missionary Alliance.

Some Christians have come to believe that gay sex is not an inherently sinful practice. Denominations holding this position include the United Church of Canada, the United Church of Christ, the Moravian Church^{[citation needed]}, and the Friends General Conference. The Metropolitan Community Church has been founded specifically to serve the Christian LGBT community.

The Presbyterian Church USA, the United Methodist Church, Methodist Church of Great Britain,^[2] and the Evangelical Lutheran Church, are actively debating the issue. The worldwide Anglican Communion has experienced ongoing debate and controversy over homosexuality both before and after the Episcopal Church ordained the first openly gay bishop, Gene Robinson, in 2003.

[edit] The Bible and homosexuality

The Bible, both in the Old and New Testament, includes several passages that have traditionally been interpreted to deem homosexual behaviour sinful. For example, 1 Corinthians 6:9-10 is currently translated as:

• "Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor practicing homosexuals nor thieves, nor the greedy, nor drunkards, nor slanderers, nor swindlers will inherit the kingdom of God."^[3]

or

• "Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers—none of these will inherit the kingdom of God."^[4]

Corinthians was written in Greek, it was later translated into Latin (the Vulgate) and the phrase now translated as nor practicing homosexuals was translated as "neque masculorum concubitores", which meant "nor abusers of themselves with mankind" (Webster version 1833; c.f., "nor abusers of themselues with mankinde" King James version, 1611). The Greek μαλακός can be translated as unmanly, or effeminate, (rendered as 'male prostitutes'), while άρσενοκοϊται is closest to 'one who lies with a male' (rendered as 'homosexual' or 'sodomite'), and close to the Hebrew expression used in Leviticus.^[5]

Other commonly cited verses include Genesis 19:4-29, Leviticus 20:13 and Leviticus 18:22, in the Old Testament, and Romans 1:26-27, 1 Timothy 1:10, and Jude 7 in the New Testament. Christians may differ about how to interpret and apply these verses to contemporary situations, which may be further dependent on the translation from the Hebrew, Greek, Latin and Aramaic; in the story of Sodom, the historical context is also seen as having significance on interpretation of the events described.

The conservative interpretation of the Genesis account of Sodom and Gomorrah is disputed by some Christians, following Derrick Sherwin Bailey pointing out that sins of Sodom were the violation of hospitality laws.^[6] It is argued that rather than the sexual interpretation of 'to know', which is uncommon in scripture, in the context this is better translated as meaning 'interrogate', in line with the point of the story, inhospitality towards strangers.^[7] (See the article on Sodomy for more details).

[edit] Historical views on homosexuality

7th Century icon of Saints Sergius and Bacchus (feast day of October 7th). Tortured to death for refusal to worship Roman gods. According to Yale historian John Boswell, their relationship was an example of an early Christian same-sex unions which reflected early Christian tolerance of homosexuality. Icon is regarded as depicting a wedding with Jesus as best man.^[8]

The early Christian Church, the Roman Catholic Church, the Eastern Orthodox Churches and, later, the Protestant churches have traditionally explicitly condemned homosexual acts. Note that while the terms "homosexuality" and "homosexual" are of recent invention, the phenomena they represent are not.^[9] Whereas the Roman Catholic view is founded on a natural law argument informed by Scripture and largely indebted to Thomas Aquinas, the Protestant view is based solely on scriptural verses because of their doctrine of sola scriptura.^{[citation needed]}

Denunciation of homosexual acts is also seen in surviving early Christian writings (after 250 AD), such as in the writings of Justin Martyr, Aristides, Cyprian, Eusebius of Caesarea, Basil the Great, John Chrysostom, Augustine of Hippo, and in canonical sources such as the Apostolic Constitutions. Eusebius of Caesarea, for example, condemned "the union of women with women and men with men."

Many prominent Christian theologians have been critical of homosexual acts and desires throughout the religion's history. The medieval philosopher and theologian, St. Thomas Aquinas, denounced "the sin of sodomy" (sodomiticum vitium)^[10] as second only to bestiality among the worst of all sexual sins, and Hildegard of Bingen's book Sci vias, which was officially approved by Pope Eugene III, also condemned female homosexuality as "perverted".

The late Yale University Church historian John Boswell sparked a controversy when he argued for the existence of a rite of adelphopoiesis as a religiously sanctioned same-sex union.^[11][12] His views have not found wide acceptance, and opponents have argued that this rite sanctified a Platonic brotherly bond, not a homosexual union.^[12] He also argued that condemnation of homosexuality began only in the 12th century.^[13] Critics of Boswell have pointed out that many earlier doctrinal sources condemn homosexuality in ethical terms without prescribing a punishment, and that Boswell's citations reflected a general trend towards harsher penalties from the 12th century onwards.

[edit] Contemporary views on homosexuality

Franciscan religious supporter of same-sex marriage

The many Christian denominations vary in their position on homosexuality, from seeing it as sinful, through being divided on the issue, to seeing it as morally acceptable. Even within a denomination, individuals and groups may hold different views.

Many of the debates among Christians have roots in questions about the sources of authority different Christians believe represent God's purest or most definitive message. More generally: which kinds of arguments should be persuasive to Christians, and which do not possess the weight necessary to determine opinions and policies. Such is also the case with the issues related to the morality and inclusion of LGBT persons in Christian life.

Roman Catholic and Eastern Orthodox Christianities regard Sacred Tradition and Ecumenical councils as co-authoritative with scripture, and the ordinary Magisterium is authoritative in Catholic theology.^[14]

Methodism derives doctrine from the Wesleyan Quadrilateral, which consists of an evaluation of the synthesis of Scripture, tradition, reason, and experience.^[15] There are also differing positions about how great a role is played by continuing revelation (see Cessationism and Secular theology).

In conservative strains of Protestant Christianity, Scripture is understood to be the only truly definitive authority (a position called Sola Scriptura). Exegesis, or the reasoned study of the text to discover its own meaning, is the central concern for believers in Sola Scriptura. The classic formulation of Sola Scriptura regards "good and necessary deduction" from Scripture as authoritative; what these deductions might be is a frequent subject of controversy.^[16][17][18]

Liberal Christians tend to regard the Bible as the record of human doings, composed of humans encountering the Divine within their specific historical context. They often interpret passages of the Bible as being less a record of actual events, but rather stories illustrating how to live ethically and authentically in relation to God. Some might, for instance, see Christ's death and resurrection in terms not of actual physical reanimation, but in terms of the good news of Jesus' teaching: that God's children are no longer slaves to the power of death.^[19]

Some professional exegetes consider the Bible, to a greater or lesser degree, to be a document of its time, taking on attitudes which may not be God's.^{[citation needed]} While they may hold the document as sacred, and most certainly as central to Christianity, they are also aware of the historical and cultural context in which it was originally written through archaeological and from critical study. Some scholars feel that in addition to its spiritual components, portions of the text merely reflect the human authors' beliefs and feelings about God at the time of its writing, and their cultural sensibilities.^{[citation needed]} The influence of such persons may reflect a heightened spiritual consciousness, or may simply represent people attempting to explain the world as best they could given the tools of the time. Such scholars purport that passages in scripture related to slavery, war, genocide, female marginalization, and sex between men may not necessarily be about God's wishes, but rather about the predominant culture's opinions at the time of the passage's writing.^{[citation needed]}

Within the remainder of this article, those who say early Christianity denounced homosexuality are called conservative Christians, and likewise those who say the opposite are called liberal Christians.

[edit] Views critical of homosexuality

The examples and perspective in this section containing United States of America statements and references may not represent a worldwide view of the subject. Please improve this article and discuss the issue on the talk page.

Many Christians believe that marriage is defined by the union of a man and a woman, and that any sexual act outside of the marriage relationship is inherently sinful.^[20] Most American Evangelicals and conservative Protestants oppose homosexuality,^[21][22] with such tending to interpret biblical verses on homosexuality to mean that the heterosexual family was created by God ^[23] and that same-sex relationships contradict God’s design for marriage and violate his will.^{[24][25][26][27][28]} Christians who oppose homosexual behavior sometimes contend that same-gender sexual activity is unnatural.^[29] The Association of Politically Active Christians says that it subverts God's creative intent for human sexuality.^[24]

Christian objections to homosexual behavior are often based upon their interpretations of the Bible. Some Christians believe that the book of Leviticus contains prohibitions against male-male sexuality.^{[30][31][32][33]} Some Biblical scholars interpret Genesis 19:5 as indicating that homosexual behavior led to the destruction of the ancient cities of Sodom and Gomorrah.^[30][34] Other Biblical passages that address the issue of homosexuality include Romans 1, I Corinthians 6:8-10, and Jude 1:7;^[30] the relevant portion of Romans 1 reads as follows:

The wrath of God is being revealed from heaven against all the godlessness and wickedness of men … For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. (Romans 1:18a, 21-27)^[35]

Christian author and counselor Joe Dallas notes that the Biblical passages relating to homosexual behavior uniformly prohibit that behavior.^[36] Exodus International and others take the view that I Corinthians 6:9-11 offers Christian believers freedom from the sin of homosexual behavior.^[37][38]

Conservative Christians argue that there were denunciations of homosexuality in the writings of the early Christian era. In response to the argument that such passages have been mistranslated due to certain obscure words whose meanings are unclear, conservatives point out that many passages use commonplace words whose meanings are well-known, such as the passage from the writings of Eusebius of Caesarea which condemns "the union of women with women and men with men", or St. Cyprian's denunciation of "men with frenzied lusts rushing upon men". They are critical of the views that early Christians and Biblical figures had same-sex relationships. Conservatives state that neither the Bible nor ancient Jewish law records such unions and that the term "son-in-law" at the heart of the Jonathan and David dispute could be used symbolically rather than literally.

In response to statements that even the medieval Church tolerated homosexuality, some cite documents such as the "Summa Theologica", the cornerstone summary of doctrine in that era, which contains passages denouncing "copulation with an undue sex, male with male, or female with female" (ST: II:II: Q154: Art.11). It is argued that such passages use commonplace terms which are neither obscure nor in dispute.

In response to those who say that the Bible and early/medieval saints condemned homosexuality only due to a misconception that homosexual relationships could not be stable and committed, conservatives counter that this is not the form of sex which God had designed - meaning that the issue here is not "commitment", but rather God's purpose for sex: to be practiced as a sacred and good gift in a specific context, i.e., marriage between one man and one woman. According to that position, any deviations from that context are wrong, homosexual or not. Thus homosexuality is condemned along with bestiality, promiscuity, polygamy, extra-marital affairs, and sex outside of marriage. Some Christians not in the Reformation tradition point out that sources such as St. Hildegard's visions quote God as condemning certain forms of sexual intercourse both in same-sex relationships and also when they are practiced by a husband and wife, to the same conclusion as stated above.

Conservative Christian scholars believe that the original texts must be translated by abiding by the standard definitions of ancient words as defined both by previous generations of scholars and by the people who lived close to the time periods in which the original languages were in active use, such as the early Church Fathers and ancient Christian writers (see examples of their interpretations above).

The Catechism of the Catholic Church states "men and women who have deep-seated homosexual tendencies ... must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided." As an alternative to a school-sponsored Day of Silence supporting homosexuality, conservative Christians organized a Golden Rule Initiative, where they passed out cards saying "As a follower of Christ, I believe that all people are created in the image of God and therefore deserve love and respect."^[39]

In opposing interpretations of the Bible that are supportive of homosexuality, conservative Christians have argue for the reliability of the Bible,^[40][41] and the meaning of texts related to homosexuality,^[26][42] while often seeing the diminishing of the authority of the Bible by many homosexual authors as being ideologically driven.^[43]

[edit] Views favorable to homosexuality

"Jonathan Lovingly Taketh His Leave of David" by Julius Schnorr von Karolsfeld

Some Christians believe that Biblical passages have been mistranslated or that these passages do not refer to LGBT orientation as currently understood.^[44] Liberal Christian scholars, like conservative Christian scholars, accept earlier versions of the texts that make up the Bible in Hebrew or Greek. However, within these early texts there are many terms that modern scholars have interpreted differently from previous generations of scholars.^[45][46][47] There are concerns with copying errors, forgery, and biases among the translators of later Bibles.^[45][46][47] They consider some verses such as those they say support slavery^[45] or the inferior treatment of women^[46] as not being valid today, and against the will of God present in the context of the Bible. They cite these issues when arguing for a change in theological views on sexual relationships to what they say is an earlier view. They differentiate among various sexual practices, treating rape, prostitution, or temple sex rituals as immoral and those within committed relationships as positive regardless of sexual orientation. They view certain verses, which they believe refer only to homosexual rape, as not relevant to consensual homosexual relationships.^[47]

Following the lead of Yale scholar John Boswell, it has been argued that a number of early Christians entered into homosexual relationships,^[8] and that certain Biblical figures had homosexual relationships, despite Biblical injunctions against sexual relationships between members of the same sex. Examples cited are Ruth and her mother-in-law Naomi, Daniel and the court official Ashpenaz, and, most famously, David and King Saul's son Jonathan.^[48] There has also been discussion about the significance of the selection of the Ethiopian eunuch as being the first gentile conversion: inclusion of a eunuch, representing sexual minority in the context of the time.^[49]

Modern gay Christian leader Justin R. Cannon promotes what he calls "Inclusive Orthodoxy" (not to be confused with the Eastern Orthodox Church). He explains on his ministry website: "Inclusive Orthodoxy is the belief that the Church can and must be inclusive of LGBT individuals without sacrificing the Gospel and the Apostolic teachings of the Christian faith."^[50] Cannon's ministry takes a unique approach quite distinct from modern liberal Christians, yet which still supports homosexual relations. His ministry affirms the divine inspiration of the Bible, the authority of Tradition, and says "...that there is a place within the full life and ministry of the Christian Church for lesbian, gay, bisexual, and transgender Christians, both those who are called to lifelong celibacy and those who are partnered."^[51]

For those who accept that Christians can be homosexual, the sexual ethic aspired to corresponds to the model indicated in scripture and the tradition of the church for heterosexuals; this entails commitment and fidelity expressed through monogamy and life-long partnership or union.^[52]

[edit] Lesbian and gay Christians and organisations

Rev. Troy Perry preaching in 2006 at a Metropolitan Community Church.

George Barna, a conservative Christian author and researcher, conducted a survey in the United States in 2009 that found gay and lesbian people having a Christian affiliation were more numerous than had been presumed. "People who portray gay adults as godless, hedonistic, Christian bashers are not working with the facts," he said. "A substantial majority of gays cite their faith as a central facet of their life, consider themselves to be Christian, and claim to have some type of meaningful personal commitment to Jesus Christ active in their life today."^[53] The study of 20 faith-oriented attributes revealed significant differences between the United States heterosexual and homosexual populations sampled, homosexual respondents being less likely to be born again Christians than heterosexual respondents (27% compared to 47%), and the degree of commitment to their faith and families also differed. Other significant contrasts were seen in regards to "liberal" versus "conservative" social positions, as well as in one’s understanding of God, with 43% of homosexual particpants sharing the "orthodox, biblical" understanding of God which 71% of heterosexual participants indicate they do. Respondents were not asked to describe themselves as "born again", but as is standard in Barna studies, this classification was defined according to basic standard criteria.^[54] Barna concluded, “The data indicates that millions of gay people are interested in faith but not in the local church and do not appear to be focused on the traditional tools and traditions that represent the comfort zone of most churched Christians." And that "Gay adults clearly have a different way of interpreting the Bible on a number of central theological matters, such as perspectives about God." ^[54]

Candace Chellew-Hodge, liberal Christian lesbian founder of online magazine Whoseoever, responded to the findings:

All in all, I'm grateful for Barna even wandering into the subject of gay and lesbian religious belief. I think his study is important and can go a long way to dispelling the old "gays vs. God" dichotomy that too often gets played out in the media. However, his overall message is still harmful: Gays and lesbians are Christians — they're just not as good as straight ones.^[55]

She argued that Barna had formulated his report with undue irony and skepticism, and that he had failed to take into account the reasons for the data which enkindled his "arrière pensée." The reason why far fewer homosexuals attend church, she argued, is that there are far fewer churches who will accept them. Equally, gays and lesbians do not see the Bible as unequivocally true because they are forced by its use against them to read it more closely and with less credulity, leading them to note its myriad contradictions.^[55]

Several organizations have developed up to help homosexual Christians who do not want to have gay sex, or attraction; the goals of these organizations vary. Some Christian groups focus on simply refraining from gay sex, such as Courage International and North Star.^[56] Other groups additionally encourage gay members to reduce or eliminate same-sex attractions. Exodus International and the associated Love Won Out are examples of such ministries. Originally, these groups were referred to as ex-gay organizations, but they no longer use the term. Alan Chambers, the president of Exodus, says the term incorrectly implies a complete change in sexual orientation.^[57] One organization that refers to itself as ex-gay is PFOX. Positive Alternatives to Homosexuality is a coalition of organizations that have the goal to "help people with unwanted same-sex attractions (SSA) realize their personal goals for change -- whether by developing their innate heterosexual potential or by embracing a lifestyle as a single, non-sexually active man or woman."^[58]

IntegrityUSA represents the interests of lesbian and gay Christians in the Episcopal Church;^[59] lesbian and gay evangelical Christians have Evangelicals Concerned. ^[60] In Europe, lesbian and gay evangelical Christians have a european forum.^[61] Working within the worldwide Anglican Communion on a range of discrimination issues, including those of LGBT clergy and people in the church, is InclusiveChurch.^[62] The longest standing group for lesbian and gay Christians in the UK, founded in 1976, is the non-denominational Lesbian and Gay Christian Movement;^[63] specifically aimed to meet the needs of lesbian and gay evangelicals, there is the Evangelical Fellowship for Lesbian and Gay Christians ^[64]; specifically working within the Church of England is Changing Attitude,^[65], which also takes an international focus in working for gay, lesbian, bisexual & transgender affirmation within the Anglican Communion.^[66], such as gay Anglicans in Nigeria.

There is an organisation which helps people recovering from ministries that seek to change sexual orientation, Beyond Ex-Gay.^[67]. Other gay organizations have sprung up to cater to both groups.^[68]

[edit] Choice and free will

This section may stray from the topic of the article into the topic of another article, Conversion therapy. Please help improve this section or discuss this issue on the talk page. (February 2009)

The mainstream mental health consensus in the United States is that "most people experience little or no sense of choice about their sexual orientation."^[69] An alternative view is presented by some ex-gay groups, who say conversion therapy may be helpful for those who voluntarily seek to change their sexual orientation. The American Psychological Association states that conversion therapy "is based on an understanding of homosexuality that has been rejected by all the major health and mental health professions".^[70] The American Psychiatric Association states, "The potential risks of 'reparative therapy' are great, including depression, anxiety and self-destructive behavior, since therapist alignment with societal prejudices against homosexuality may reinforce self-hatred already experienced by the patient."^[70]

Other ex-gay groups make no claim to change sexual orientation, but instead encourage celibacy. Organisations such as Exodus International and Parents and Friends of Ex-Gays believe that, regardless of one's sexual orientation, "practicing homosexuality" is always a deliberate choice. They present people who have attained "abstinence from homosexual behaviors" as reflecting the result of deliberate attempts at change.^[71] Similarly, the Roman Catholic Church and the LDS Church regard homosexual intercourse, but not homosexual attraction, as sinful. The attraction, or sexual orientation, is considered merely as a temptation to sin.^[72]

[edit] See also

	Christianity portal
	LGBT portal

• Blessing of same-sex unions in Christian churches
• Evangelical and Ecumenical Women's Caucus
• Homosexuality in the Roman Catholic priesthood
• List of Christian denominational positions on homosexuality
• Queer theology
• LGBT-welcoming church programs

[edit] Footnotes

[edit] References

• Bates, Stephen (2004). A Church at War: Anglicans and Homosexuality. I.B. Tauris. ISBN 1-85043-480-8.
• Boswell, John (1980). Christianity, social tolerance, and homosexuality: Gay people in Western Europe from the beginning of the Christian era to the fourteenth century. University of Chicago Press. ISBN 0-226-06710-6
• Crompton, Louis, et al.; Homosexuality and Civilization Massachusetts: The Belknap Press of Harvard University Press, 2003. ISBN 0-674-01197-X
• Gagnon, Robert A.J. (2002). The Bible and Homosexual Practice: Texts and Hermeneutics. Abingdon Press. ISBN 0-687-02279-7
• Harvey, John F., O.S.F.S. (1996). The Truth about Homosexuality: The Cry of the Faithful, introduction by Benedict J. Groeschel, C.F.R.. Ignatius Press. ISBN 0-89870-583-5.
• Helminiak, Daniel A. (2000). "Frequently Asked Questions About Being Lesbian, Gay, Bisexual, or Transgender and Catholic" Dignity USA. <<http://www.dignityusa.org/faq.html>>
• Hildegard of Bingen, "Scivias," Columba Hart and Jane Bishop, translators; New York: Paulist Press, 1990
• Johansson, Warren "Whosoever Shall Say To His Brother, Racha." Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy. Ed. Wayne Dynes & Stephen Donaldson. New York & London: Garland, 1992. pp. 212–214
• Saletan, William (29 November 2005). "Gland Inquisitor". Slate.
• Early Teachings on Homosexuality
• Summa Theologiae - online version
• Hildegard of Bingen, "Scivias," Columba Hart and Jane Bishop, translators; New York: Paulist Press, 1990
• Homosexuality in the Bible
• The Church & the Homosexual
• John Boswell, Christianity, Social Tolerance and Homosexuality, Chicago: University of Chicago Press, 1980
• Christian Passage On St. Serge & St. Bacchus
• Debate: St. Augustine's Sexuality
• Gagnon, Robert A.J. (2002). The Bible and Homosexual Practice: Texts and Hermeneutics. Abingdon Press. ISBN 0-687-02279-7
• RobGagnon.net Author & seminary professor's site with many resources
• Johansson, Warren 'Whosoever Shall Say To His Brother, Racha.' Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy. Ed. Wayne Dynes & Stephen Donaldson. New York & London: Garland, 1992. pp. 212–214
• Smith, Morton "Clement of Alexandria and Secret Mark: The Score at the End of the First Decade." Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy. Ed. Wayne Dynes & Stephen Donaldson. New York & London: Garland, 1992. pp. 295–307
• Mader, Donald "The Entimos Pais of Matthew 8:5-13 and Luke 7:1-10" Studies in Homosexuality, Vol XII: Homosexuality and Religion and Philosophy. Ed. Wayne Dynes & Stephen Donaldson. New York & London: Garland, 1992. pp. 223–235.

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