Homosexuality

A Christian Response to Homosexuals Romans 1:26

Distinctions

Homosexuality can be divide into two primary groups:

1) Propensity toward homosexuality: Beckoning: These are individuals who have some type of same sex attraction. They have strong same sex desires, but they do not follow through with their sinful urges and fulfil their passionate lusts (1 Cor 6:18, 10:6-13, James 1:12-15). All of us have sinful urges that tempt us daily to sin. Jesus was tempted (Matt 1:1-5). Jesus was tempted in all things yet without sin (Heb 4:14-16). We need the daily power of the Spirit, the provision of the word of God and the presence of our sympathetic high priest to help us battle temptation. Sue Bohlin writes: “Unasked-for, uncultivated sexual desires for a person of the same sex constitute temptation, not sin. Since the Lord Jesus was "tempted in every way, just as we are" (Heb. 4:15), He fully knows the intensity and nature of the temptations we face. But He never gave in to them (2 Cor 5:21). The line between sexual temptation and sexual sin is the same for both heterosexuals and homosexuals. It is the point at which our conscious will gets involved. Sin begins with the internal acts of lusting and creating sexual fantasies. Lust is indulging one's sexual desires by deliberately choosing to feed sexual attraction—all sexual sin starts in the mind long before it gets to the point of physical expression. Many homosexuals claim, "I never asked for these feelings. I did not choose them," and this may be true. That is why it is significant to note that the Bible specifically condemns homosexual practices, but not undeveloped homosexual feelings (temptation). There is a difference between having sexual feelings and letting them grow into lust. When Martin Luther was talking about impure thoughts, he said, "You can't stop the birds from flying over your head, but you can keep them from building a nest in your hair." (Bohlin, Probe ministries)

2) Participation in homosexuality: Behavior: These are those who “practice homosexuality” (1 Cor 6:9, 1 Tim 1:10). They are those who are spoken of in Romans 1:26 who have “exchanged natural relations for those that are contrary to nature”, and in Romans 1:27 who were “consumed with passion for one another, men committing shameless acts with men . . . “. Often homosexual behavior is discussed in two forms, promiscuous and partnership. Promiscuous behavior is lustful between multiple partners over various periods of time. It is relegated to chance encounters and typically void of long term commitments Partnership is homosexual behavior that is constrained to a “monogamous committed relationship”. Biblically, there is no distinction between promiscuous or partnership homosexual behavior, both are considered unnatural (Romans 1:26-27) and an abomination (Lev 20:13). Homosexual desires feel natural, they are actually unnatural, because God says they are. He also calls all sexual involvement outside of marriage immoral. (There are 44 references to fornication—sexual immorality—in the Bible.) Therefore, any form of homosexual activity, whether a

one-night stand or a long-term monogamous relationship, is by definition immoral—just as any abuse of heterosexuality outside of marriage is immoral (Heb 4:13). (Bohlin, Probe ministries)

Greg Koukl presents his take on the distinction: I think it's a mistake to use the terms "gay" and "homosexual" synonymously. Homosexual is a psychological term that refers to someone who experiences predominately same-sex attractions and may or may not find them desirable. Consequently, they may or may not affirm them as part of their identity. Gay is a social term. It refers to a person who experiences same-sex attractions and affirms those attractions as a normal part of their identity. In other words, someone who is gay thinks, I’m attracted to the same sex and this condition is desirable to me and is part of who I am. So, while all gay people are also homosexual, not all homosexuals are gay. This distinction is important so that we don’t exclude a significant subpopulation of people who experience same-sex attractions but find them undesirable and do not identify with them or affirm them to be a part of who they are. This includes many Christians and non-Christians who struggle with same-sex attraction and do not seek out gay relationships, participate in pro-gay advocacy, or affirm a gay identity. To lump the two terms together also blinds us to the genuine needs of those who struggle with homosexuality. If we view those who are gay as the same as those who struggle with same-sex attractions, then we fail to recognize the need to reach out and help the latter who are looking for a friend they can trust through their struggle. And this is precisely what the church needs to do. We need to recognize the distinction so we won’t stereotype our friends or family members. Instead, we need to take the time to learn where their needs lie. Only then can we respond appropriately.

Dialogue

An approach to discussions about homosexuality incorporates two key elements: Content (truth) and compassion. Truth speaks to the content of our message. Compassion addresses the manner in which it's conveyed. (1 Peter 3:15) – defend the truth, yet with gentleness and respect. Content Truth starts with a biblical understanding of homosexuality. There are six main passages on the subject Genesis 19:4-8, Lev 18:22, Lev 20:13, Rom 1:26-27,

1 Cor 6:9-10, and 1 Tim 1:8-11.

1) Gen 19 -Sodom and Gomorrah – Gen 18:20 calls their sin vary grave or heinous. Some have suggested that the sin was being inhospitable. There is no argument that this is true (Ezek 16:49), but their offense was also sexual. The committed abominations before God that were sexual in nature (Ezek 16:51, 16:22, 58). They wanted to “know” the men who had come to visit lot (Gen 19:5). The Heb yada means “to know”, it is also used (Gen 19:8) when Lot offered his daughters who had never “known” a man to the men of Sodom. The men of Sodom wanted to “know” Lot’s male guests, the wanted to to commit sexual acts with them. Some advocates would argue that activity suggested at Sodom was more like gang rape then marriage, suggesting that the Bible says “nothing against homosexual behavior in a monogamous committed relationship” (Kevin De Young). Jude 7 suggests that the “sin” of Sodom was sexual immorality and because of the nature of the activity, homosexuality was the sexually immorality alluded to at Sodom.

2) Lev 18:22 and 20:13 says that is an “abomination” for a man to lie with a man as one lies with a women. These can be construed as “Old Testament” ceremonial laws that are null a void under the New Testament guidelines. The argument would be true if the same or similar declarations were not made in the New Testament, but they are. (Rom 1:26-27, 1 Cor 6:9-10, 1 Tim 1:8-11).

3) 1 Cor 6:9-10 gives both bad news and good news. The bad news is that those whose life is characterized by the catalog of sins listed in the text will not inherit the kingdom of heaven. The good news is that those who are entangled in these sins can be washed, sanctified and justified by the power of the gospel. Some say homosexuals can’t change, but for the person caught in the trap of homosexual desires who wants sexual and emotional wholeness, there is hope in Christ. Paul here addressing the church at Corinth lists an assortment of deep sins, including homosexual offenses. He says that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ (1 Cor 6:11). This means there were former homosexuals in the church at Corinth! The Lord's loving redemption includes eventual freedom for all sin that is yielded to Him (Bohlin).

4) 1 Tim 1:9-10 lists a “catalog of sins” which the text indicates are “contrary to sound doctrine”. As in 1 Cor 6, it also includes “men who practice homosexuality” as one of these. It might be suggested that the “practice of homosexuality” is referring to prostitution or pederasty and not to monogamous homosexual partnerships. The definition of the Greek term used in both passages (aresnokoites) will give clarity to this thought. It is a compound word (arsen –man and koites- bed) No use of this compound term existed prior to Paul. It seems Paul coined the word from the Septuagint to use here (koimethe meta arsenos koiten gunaikos Lev 20:13 whoever lies with a man (as one) lies with a woman.) (Kevin De Young, Don’t call it a Comeback). By Paul using this term, he narrowly defines what he means and propounds a theological construct that homosexuality is a sin (James De Young, Homosexuality). Kevin De Young suggests that the usage of aresnokoites in these passages cannot be seen as speaking against temple prostitutes or pederasty alone. The word drawn from Leviticus, has a broader meaning encompassing more generally same sex acts . . . considering all forms of same-sex unions to be sinful.

5) Romans 1:26-27 strongly advocates that homosexual acts are “unnatural”, against the created heterosexual design for relationships and are the immoral produce of those who suppress the truth in unrighteousness and exchange the truth of for a lie engaging in idolatry. It might be suggested that the “unnatural” acts Paul eludes to are prostitution and pederasty not monogamous homosexual relationships or sexual orientation, but it seems best to view Paul as encompassing within his understanding of “against nature’ and “natural” any and all forms of homosexuality, whether orientation or behavior. (James D Young)

We cannot compromise the content, but we can be compassionate when we present it.

Compassion

Compassion is to temper our approach. If we know the truth and know how to help others see it, yet don't communicate it in a way that shows you care, you'll botch the whole thing. We need to exhibit empathy. It might be difficult for us to relate to having same-sex attractions, but we've all been in tough situations and struggled with things we knew were wrong. When we're not compassionate, we come off as cold and harsh.

Fives things that will help with conversations:

1) Stop saying we're "anti-homosexual." The Bible isn't anti-homosexual; it's anti-homosexual behavior. This is a critical difference. 2) Don't treat homosexual behavior as the most detestable crime against God. (Rom 1: 29-31, 1 Cor 6: 9-10, 1 Tim 1:8-11). When we make it the supreme evil, we add unnecessary offense. Gays will conclude that we think all sin is bad, but their sin is the worst. And if their sin is the worst, then they'll conclude they are the worst. 3) Don't call homosexuality a choice. It's not. This is hard to swallow for many Christians. Although homosexual behavior is a choice, homosexual attraction is not. 4) Avoid the cliché, "God loves the sinner, but hates the sin." It rarely gives hope to gay men and women. Gays don't see themselves as people who struggle with a homosexual problem. Being gay is who they are, not just what they do. Telling them that God hates their sin strikes at the core of who they perceive themselves to be. It's unhelpful and produces the opposite effect you intend. (Alan Shlemon)

Deliverance

Homosexual behavior is a sin. Like all who practice sin, homosexuals don’t need counseling they need Christ. The gospel has the power for salvation that can change any and all who hear and respond (Rom 1:16). The gospel is the help homosexuals need. We must proclaim it. The church at Corinth is a beautiful example of the power of the proclaimed gospel. Just examine the inclusive “list of vices”, including homosexuality, in 1 Cor 6:9-11, then hear the words of Paul, “And such were some of you.” There is the hope for the homosexual and all enslaved to sin. There were former homosexuals in the church at Corinth. That’s good news!