HOMOSEXUALITY & THE CHURCH

W hat was the sin of Sodom? Some "televangelists" carelessly proclaim that
God destroyed the ancient cities of Sodom and Gomorrah because of
"homosexuality." Although some theologians have equated the sin of Sodom
with homosexuality, a careful look at Scripture corrects such ignorance.

HOMOSEXUALITY & THE CHURCH

The most beautiful word in the Gospel of Jesus Christ is "whosoever" All
of God's promises are intended for every human being This includes gay men
and lesbians. How tragic it is that the Christian Church has excluded and
persecuted people who are homosexual! We are all created with powerful
needs for personal relationships. Our quality of life depends upon the
love we share with others whether family or friends, partners or peers.
Yet, lesbians and gay men facing hostile attitudes in society often are
denied access to healthy relationships. Jesus Christ calls us to find
ultimate meaning in life through a personal relationship with our Creator.
This important spiritual union can bring healing and strength to all of
our human relationships.

Not a Sin, Not a Sickness

For many centuries, the Christian Church's attitude toward human sexuality
was very negative: sex was for procreation, not for pleasure; women and
slaves were considered property to be owned by males; and many expressions
of heterosexuality, like homosexuality, were considered sinful. Such
tradition often continues to influence churches today. Many teach that
women should be subordinate to men, continue to permit forms of
discrimination against peoples of color, and condemn homosexuals. They say
that all homosexual acts are sinful, often referring to their
interpretation of scripture. Other churches today are influenced by a
century of psychoanalytic thought promoted through a powerful minority in
the field of medicine. They see homosexuality as some kind of sickness
Although this view has now been soundly discredited by the medical
profession, some churches and clergy continue to be influenced by the
idea. They say that homosexuals are "imperfect" and in need of "healing."

The good news is that, since 1968, when Metropolitan Community Church was
founded, the emergence of a strong lesbian and gay community, and the
conclusions of new scientific studies on homosexuality have forced the
Christian Church to reexamine these issues. A growing number of biblical
and theological scholars now recognize that Scripture does not condemn
loving, responsible homosexual relationships. Therefore, gay men and
lesbians should he accepted just as they are in Christian churches, and
homosexual relationships should be celebrated and affirmed!

About the Bible

The Bible is a collection of writings which span more than a thousand
years recounting the history of God's relationship with the Hebrew and
Christian people. It was written in several languages, embraces many
literary forms, and reflects cultures very different from our own. These
are important considerations for properly understanding the Bible in its
context. There are vast differences in doctrines between various Christian
denominations, all of which use the same bible. Such differences have led
some Christians to claim that other Christians are not really Christians
at all! Biblical interpretation and theology differ from church to church.

Biblical interpretation and theology also change from time to time.
approximately 150 years ago in the United States, some Christian teaching
held that there was a true-fold moral order: black and white. Whites were
thought to be superior to blacks, therefore blacks were to be subservient
and slavery was an institution ordained by God. Clergy who supported such
an abhorrent idea claimed the authority of the Bible. The conflict over
slavery led to divisions which gave birth to some major Christian
denominations. These same denominations, of course, do not support slavery
today. Did the Bible change? No, their interpretation of the Bible did!

New Information Refutes Old ideas

What influences lead us to new ways of understanding Scripture! New
scientific information, serial changes, and personal experience are
perhaps the greatest forcesfor change in the way we interpret the Bible
and develop our beliefs. Scientific awareness of homosexual orientation
did not exist until the nineteenth century. Most Christian churches,
including Metropolitan Community Church, believe the Bible was inspired by
God and provides a key source of authority for the Christian faith.
Therefore, what the Bible teaches on any subject, including sexuality is
of great significance The problem, however, is that sometimes the Bible
says very little about some subjects; and popular attitudes about those
matters are determined much more by other sources, which are then read
into the biblical statements. This has been particularly true of
homosexuality. But fortunately, recent scholarship refutes many previous
assumptions and conclusions.

GENESIS 19:1-25

W hat was the sin of Sodom? Some "televangelists" carelessly proclaim that
God destroyed the ancient cities of Sodom and Gomorrah because of
"homosexuality." Although some theologians have equated the sin of Sodom
with homosexuality, a careful look at Scripture corrects such ignorance.

Announcing judgment on these cities in Genesis 18, God sends two angels to
Sodom, where Abraham's nephew, Lot, persuades them to stay in his home.
Genesis 19 records that "all the people from every quarter" surround Lot's
house demanding the release of his visitors so "we might know them." The
Hebrew word for "know" in this case, yanha, usually means "have thorough
knowledge of." It could also express intent to examine the visitors'
credentials, or on rare occasions the term implies sexual intercourse. If
the latter was the author's intended meaning, it would have been a clear
case of attempted gang rape.

Horrified at this gross violation of ancient hospitality rules, Lot
attempts to protect the visitors by offering his two daughters to the
angry crowd, a morally outrageous act by today's standards. The people of
Sodom refuse, so the angels render them blind. Lot and his family are then
rescued by the angels as the cities are destroyed.

Several observations are important. First, the judgment on these cities
for their wickedness had been announced prior to the alleged homosexual
incident. Second, all of Sodom's people participated in the assault on
Lot's house; in no culture has more than a small minority of the
population been homosexual. Third, Lot's offer to release his daughters
suggests he knew his neighbors to have heterosexual interests. Fourth, if
the issue was sexual, why did God spare Lot, who immediately commits
incest with his daughters! Most importantly, why do all the other passages
of Scripture referring to this account fail to raise the issue of
homosexuality?

What was the Sin of Sodom?

Ezekiel 16:48-50 states it clearly: people of Sodom, like many people
today, had abundance of material goods. But they failed to meet the needs
of the poor, and they worshipped idols. The sins of injustice and idolatry
plague every generation. We stand under the same judgment if we create
false gods or treat others with injustice.

LEVITICUS 18:22 & 20:13

C hristians today do not follow the rules and rituals described in
Leviticus. But some ignore its defini- tions of their own "uncleanness"
while quoting Leviticus to condemn "homosexuals." Such abuse of Scripture
distorts the Old Testament meaning and denies a New Testament message.
"You shall not lie with a male as one lies with a female; it is an
abomination." These words occur solely in the Holiness Code of Leviticus,
a ritual manual for Israel's priests. Their meaning can only be fully
appreciated in the historical and cultural context of the ancient Hebrew
people. Israel, in a unique place as the chosen people of one God, was to
avoid the practices of other peoples and gods. Hebrew religion,
characterized by the revelation of one God, stood in continuous tension
with the religion of the surrounding Canaanites who worshipped the
multiple gods of fertility cults. Canaanite idol worship, which featured
female and male cult prostitution as noted in Deuteronomy 23:17,
repeatedly compromised Israel's loyalty to God. The Hebrew word for a male
cult prostitute, qadesh, is mistranslated "sodomite" in some versions of
the Bible.

What is an "Abomination"? An abomination is that which God found
detestable because it was unclean, disloyal, or unjust. Several Hebrew
words were so translated, and the one found in Leviticus, toevah, is
usually associated with idolatry, as in Ezekiel, where it occurs numerous
times. Given the strong association of toevah with idolatry and the
Canaanite religious practice of cult prostitution, the use of toevah
regarding male same-sex acts in Leviticus calls into question any
conclusion that such condemnation also applies to loving, responsible
homosexual relationships. Rituals and rules found in the Old Testament
were given to preserve the distinctive characteristics of the religion and
culture of Israel. But, as stated in Galatians 3:22-25, Christians are no
longer bound by these Jewish laws. By faith we live in Jesus Christ, not
in Leviticus. To be sure, ethical concerns apply to all cultures and
peoples in every age. Such concerns were ultimately reflected by Jesus
Christ, who said nothing about homosexuality, but a great deal about love,
justice, mercy and faith.

ROMANS 1:24-27

Most New Testament books, including the four Gospels, are silent on
same-sex acts, and Paul is the only author who makes any reference to the
subject. The most negative statement by Paul regarding same-sex acts
occurs in Romans 1:24-27 where, in the context of a larger argument on the
need of all people for the gospel of Jesus Christ, certain homosexual
behavior is given as an example of the "uncleanness" of idolatrous
Gentiles. Does this passage refer to all homosexual acts, or to certain
homosexual behavior known to Paul's readers? Romans was written to Jewish
and Gentile Christians in Rome, who would have been familiar with the
infamous sexual excesses of their contemporaries, especially Roman
emperors. They would also have been aware of tensions in the early Church
regarding Gentiles and observance of the Jewish laws, as noted in Acts 15
and Paul's letter to the Galatians. Jewish laws in Leviticus mentioned
male same-sex acts in the context of idolatry.

What is "Natural"?

Significant to Paul's discussion is the fact that these "unclean" Gentiles
exchanged that which was "natural" for them -physin, in the Greek text-
for something "unnatural," para physin. In Romans 11:24, God acts in an
"unnatural" way, para physin, to accept the Gentiles. "Unnatural" in these
passages does not refer to violation of so-called laws of nature, but
rather implies action contradicting one's own nature. In view of this, we
should observe that it is "unnatural," para physin, for a person today
with a lesbian or gay sexual orientation to attempt living a heterosexual
lifestyle.

Romans 1.26 is the only statement in the Bible with a possible reference
to lesbian behavior, although the specific intent of this verse is
unclear. Some authors have seen in this passage a reference to women
adopting a dominant role in heterosexual relationships. Given the
repressive cultural expectations placed on women in Paul's time, such a
meaning may be possible.

The homosexual practices cited in Romans 1:24-27 were believed to result
from idolatry and are associated with some very serious offenses as noted
in Romans 1. Taken in this larger context, it should be obvious that such
acts are significantly different from loving, responsible lesbian and gay
relationships seen today.

I CORINTHIANS 6:9 & I TIMOTHY 1:10

Any consideration of New Testament statements on same-sex acts must
carefully view the social context of the Greco-Roman culture in which Paul
ministered. Prostitution and pederasty (sexual relationships of adult men
with boys) were the most commonly known male same-sex acts.

In I Corinthians 6:9, Paul condemns those who are "effeminate" and
"abusers of themselves with man- kind," as translated in the King James
version. Unfortunately, some newer translations are worse, rendering these
words "homosexuals." Recent scholarship unmasks the homophobia behind such
mistranslations. The first word - malakos, in the Greek text-which has
been translated "effeminate" or "soft," most likely refers to someone who
lacks discipline or moral control. The word is used elsewhere in the New
Testament but never with reference to sexuality. The second word,
arsenokoitai, occurs once each in I Corinthians and I Timothy, but nowhere
else in other literature of the period. It is derived from two Greek
words, one meaning "males" and the other "beds," a euphemism for sexual
intercourse. Other Greek words were commonly used to describe homosexual
behavior but do not appear here. The larger context of I Corinthians 6
shows Paul extremely concerned with prostitution, so it is very possible
he was referring to male prostitutes. But many experts now attempting to
translate these words have reached a simple conclusion: their precise
meaning is uncertain.

No Law Against Love

The rarity with which Paul discusses any form of same-sex behavior and the
ambiguity in references attributed to him make it extremely unsound to
conclude any sure position in the New Testament on homosexuality,
especially in the context of loving, responsible relationships. Since any
arguments must be made from silence, it is much more reliable to turn to
great principles of the Gospel taught by Jesus Christ and the Apostles.
Love God with all your heart, and love your neighbor as yourself. Do not
judge others, lest you be judged. The fruit of the Holy Spirit is love ...
against such there is no law.

One thing is abundantly clear, as Paul stated in Galatians 5:14: "the
whole Law is fulfilled in one statement, 'You shall love your neighbor as
yourself."'

----------------------------------------------

OTHER INSIGHTS

"The homosexuality the New Testament opposes is the pederasty of the
Greco-Roman culture; the attitudes toward pederasty and, in part, the
language used to oppose it are informed by the Jewish background."

Robin Scroggs Professor of Biblical Theology
Union Theological Seminary, New York City

----------------------------------------------------------------------------


"One cannot be absolutely certain that the two key words in I Corinthians
6:9 are meant as references to male homosexual behavior."

Victor Paul Furnish, Professor of New Testament
Perkins School of Theology, Dallas

----------------------------------------------------------------------------

"The strongest New Testament argument against homosexual activity as
intrinsically immoral has been derived traditionally from Romans 1:26,
where this activity is indicated as para physin. The normal English
translation for this has been 'against nature.' Two interpretations can be
justified concerning what Paul meant by the phrase. It could refer to the
individual pagan, who goes beyond his own sexual appetites in order to
indulge in new sexual pleasures. The second possibility is that physis
refers to the 'nature' of the chosen people who were forbidden by
Levitical law to have homosexual relations."

John J. McNeill, Adjunct Professor of Psychology
Union Theological Seminary, New York City

----------------------------------------------------------------------------

"A close reading of Paul's discussion of homosexual acts in Romans 1 does
not support the common modern interpretation of the passage. Paul did not
deny the existence of a distinction between clean and unclean and even
assumed that Jewish Christians would continue to observe the purity code.
He refrained, however, from identifying physical impurity with sin or
demanding that Gentiles adhere to that code."

L. William Countryman, Professor of New Testament
Church Divinity School of the Pacific, Berkeley

----------------------------------------------------------------------------

"The Hebrew word 'toevah,' here translated 'abomination,' does not usually
signify something intrinsically evil, like rape or theft (discussed
elsewhere in Leviticus), but something which is ritually unclean for Jews,
like eating pork or engaging in intercourse during menstruation, both of
which are prohibited in these same chapters."

John Boswell, Professor of History
Yale University, New Haven

----------------------------------------------

Pax Christi,
• Ninure Saunders aka Rainbow Christian

Jesus is my Shepherd and He knows I'm Gay
http://Ninure-Saunders.tk

My Yahoo Group
http://Ninure.tk

Universal Fellowship of Metropolitan Community Churches
http://www.MCCchurch.org

The Bible Site - help provide free scripture
http://www.thebiblesite.org

To send e-mail, remove nohate from address

HOMOSEXUALITY & THE CHURCH

The most beautiful word in the Gospel of Jesus Christ is "whosoever" All
of God's promises are intended for every human being This includes gay men
and lesbians.

persecuted people who are homosexual!

needs for personal relationships.

love we share with others whether family or friends, partners or peers.
Yet, lesbians and gay men facing hostile attitudes in society often are
denied access to healthy relationships.

ultimate meaning in life through a personal relationship with our Creator.
This important spiritual union can bring healing and strength to all of
our human relationships.

Not a Sin, Not a Sickness

For many centuries, the Christian Church's attitude toward human sexuality
was very negative: sex was for procreation, not for pleasure; women and
slaves were considered property to be owned by males; and many expressions
of heterosexuality, like homosexuality, were considered sinful. Such
tradition often continues to influence churches today. Many teach that
women should be subordinate to men, continue to permit forms of
discrimination against peoples of color, and condemn homosexuals. They say
that all homosexual acts are sinful, often referring to their
interpretation of scripture. Other churches today are influenced by a
century of psychoanalytic thought promoted through a powerful minority in
the field of medicine. They see homosexuality as some kind of sickness
Although this view has now been soundly discredited by the medical
profession, some churches and clergy continue to be influenced by the
idea. They say that homosexuals are "imperfect" and in need of "healing."

The good news is that, since 1968, when Metropolitan Community Church was
founded, the emergence of a strong lesbian and gay community, and the
conclusions of new scientific studies on homosexuality have forced the
Christian Church to reexamine these issues. A growing number of biblical
and theological scholars now recognize that Scripture does not condemn
loving, responsible homosexual relationships. Therefore, gay men and
lesbians should he accepted just as they are in Christian churches, and
homosexual relationships should be celebrated and affirmed!

About the Bible

The Bible is a collection of writings which span more than a thousand
years recounting the history of God's relationship with the Hebrew and
Christian people. It was written in several languages, embraces many
literary forms, and reflects cultures very different from our own. These
are important considerations for properly understanding the Bible in its
context. There are vast differences in doctrines between various Christian
denominations, all of which use the same bible. Such differences have led
some Christians to claim that other Christians are not really Christians
at all! Biblical interpretation and theology differ from church to church.

Biblical interpretation and theology also change from time to time.
approximately 150 years ago in the United States, some Christian teaching
held that there was a true-fold moral order: black and white. Whites were
thought to be superior to blacks, therefore blacks were to be subservient
and slavery was an institution ordained by God. Clergy who supported such
an abhorrent idea claimed the authority of the Bible. The conflict over
slavery led to divisions which gave birth to some major Christian
denominations. These same denominations, of course, do not support slavery
today. Did the Bible change? No, their interpretation of the Bible did!

New Information Refutes Old ideas

What influences lead us to new ways of understanding Scripture! New
scientific information, serial changes, and personal experience are
perhaps the greatest forcesfor change in the way we interpret the Bible
and develop our beliefs. Scientific awareness of homosexual orientation
did not exist until the nineteenth century. Most Christian churches,
including Metropolitan Community Church, believe the Bible was inspired by
God and provides a key source of authority for the Christian faith.
Therefore, what the Bible teaches on any subject, including sexuality is
of great significance The problem, however, is that sometimes the Bible
says very little about some subjects; and popular attitudes about those
matters are determined much more by other sources, which are then read
into the biblical statements. This has been particularly true of
homosexuality. But fortunately, recent scholarship refutes many previous
assumptions and conclusions.

GENESIS 19:1-25

W hat was the sin of Sodom? Some "televangelists" carelessly proclaim that
God destroyed the ancient cities of Sodom and Gomorrah because of
"homosexuality." Although some theologians have equated the sin of Sodom
with homosexuality, a careful look at Scripture corrects such ignorance.

Announcing judgment on these cities in Genesis 18, God sends two angels to
Sodom, where Abraham's nephew, Lot, persuades them to stay in his home.
Genesis 19 records that "all the people from every quarter" surround Lot's
house demanding the release of his visitors so "we might know them." The
Hebrew word for "know" in this case, yanha, usually means "have thorough
knowledge of." It could also express intent to examine the visitors'
credentials, or on rare occasions the term implies sexual intercourse. If
the latter was the author's intended meaning, it would have been a clear
case of attempted gang rape.

Horrified at this gross violation of ancient hospitality rules, Lot
attempts to protect the visitors by offering his two daughters to the
angry crowd, a morally outrageous act by today's standards. The people of
Sodom refuse, so the angels render them blind. Lot and his family are then
rescued by the angels as the cities are destroyed.

Several observations are important. First, the judgment on these cities
for their wickedness had been announced prior to the alleged homosexual
incident. Second, all of Sodom's people participated in the assault on
Lot's house; in no culture has more than a small minority of the
population been homosexual. Third, Lot's offer to release his daughters
suggests he knew his neighbors to have heterosexual interests. Fourth, if
the issue was sexual, why did God spare Lot, who immediately commits
incest with his daughters! Most importantly, why do all the other passages
of Scripture referring to this account fail to raise the issue of
homosexuality?

What was the Sin of Sodom?

Ezekiel 16:48-50 states it clearly: people of Sodom, like many people
today, had abundance of material goods. But they failed to meet the needs
of the poor, and they worshipped idols. The sins of injustice and idolatry
plague every generation. We stand under the same judgment if we create
false gods or treat others with injustice.

LEVITICUS 18:22 & 20:13

C hristians today do not follow the rules and rituals described in
Leviticus. But some ignore its defini- tions of their own "uncleanness"
while quoting Leviticus to condemn "homosexuals." Such abuse of Scripture
distorts the Old Testament meaning and denies a New Testament message.
"You shall not lie with a male as one lies with a female; it is an
abomination." These words occur solely in the Holiness Code of Leviticus,
a ritual manual for Israel's priests. Their meaning can only be fully
appreciated in the historical and cultural context of the ancient Hebrew
people. Israel, in a unique place as the chosen people of one God, was to
avoid the practices of other peoples and gods. Hebrew religion,
characterized by the revelation of one God, stood in continuous tension
with the religion of the surrounding Canaanites who worshipped the
multiple gods of fertility cults. Canaanite idol worship, which featured
female and male cult prostitution as noted in Deuteronomy 23:17,
repeatedly compromised Israel's loyalty to God. The Hebrew word for a male
cult prostitute, qadesh, is mistranslated "sodomite" in some versions of
the Bible.

What is an "Abomination"? An abomination is that which God found
detestable because it was unclean, disloyal, or unjust. Several Hebrew
words were so translated, and the one found in Leviticus, toevah, is
usually associated with idolatry, as in Ezekiel, where it occurs numerous
times. Given the strong association of toevah with idolatry and the
Canaanite religious practice of cult prostitution, the use of toevah
regarding male same-sex acts in Leviticus calls into question any
conclusion that such condemnation also applies to loving, responsible
homosexual relationships. Rituals and rules found in the Old Testament
were given to preserve the distinctive characteristics of the religion and
culture of Israel. But, as stated in Galatians 3:22-25, Christians are no
longer bound by these Jewish laws. By faith we live in Jesus Christ, not
in Leviticus. To be sure, ethical concerns apply to all cultures and
peoples in every age. Such concerns were ultimately reflected by Jesus
Christ, who said nothing about homosexuality, but a great deal about love,
justice, mercy and faith.

ROMANS 1:24-27

Most New Testament books, including the four Gospels, are silent on
same-sex acts, and Paul is the only author who makes any reference to the
subject. The most negative statement by Paul regarding same-sex acts
occurs in Romans 1:24-27 where, in the context of a larger argument on the
need of all people for the gospel of Jesus Christ, certain homosexual
behavior is given as an example of the "uncleanness" of idolatrous
Gentiles. Does this passage refer to all homosexual acts, or to certain
homosexual behavior known to Paul's readers? Romans was written to Jewish
and Gentile Christians in Rome, who would have been familiar with the
infamous sexual excesses of their contemporaries, especially Roman
emperors. They would also have been aware of tensions in the early Church
regarding Gentiles and observance of the Jewish laws, as noted in Acts 15
and Paul's letter to the Galatians. Jewish laws in Leviticus mentioned
male same-sex acts in the context of idolatry.

What is "Natural"?

Significant to Paul's discussion is the fact that these "unclean" Gentiles
exchanged that which was "natural" for them -physin, in the Greek text-
for something "unnatural," para physin. In Romans 11:24, God acts in an
"unnatural" way, para physin, to accept the Gentiles. "Unnatural" in these
passages does not refer to violation of so-called laws of nature, but
rather implies action contradicting one's own nature. In view of this, we
should observe that it is "unnatural," para physin, for a person today
with a lesbian or gay sexual orientation to attempt living a heterosexual
lifestyle.

Romans 1.26 is the only statement in the Bible with a possible reference
to lesbian behavior, although the specific intent of this verse is
unclear. Some authors have seen in this passage a reference to women
adopting a dominant role in heterosexual relationships. Given the
repressive cultural expectations placed on women in Paul's time, such a
meaning may be possible.

The homosexual practices cited in Romans 1:24-27 were believed to result
from idolatry and are associated with some very serious offenses as noted
in Romans 1. Taken in this larger context, it should be obvious that such
acts are significantly different from loving, responsible lesbian and gay
relationships seen today.

I CORINTHIANS 6:9 & I TIMOTHY 1:10

Any consideration of New Testament statements on same-sex acts must
carefully view the social context of the Greco-Roman culture in which Paul
ministered. Prostitution and pederasty (sexual relationships of adult men
with boys) were the most commonly known male same-sex acts.

In I Corinthians 6:9, Paul condemns those who are "effeminate" and
"abusers of themselves with man- kind," as translated in the King James
version. Unfortunately, some newer translations are worse, rendering these
words "homosexuals." Recent scholarship unmasks the homophobia behind such
mistranslations. The first word - malakos, in the Greek text-which has
been translated "effeminate" or "soft," most likely refers to someone who
lacks discipline or moral control. The word is used elsewhere in the New
Testament but never with reference to sexuality. The second word,
arsenokoitai, occurs once each in I Corinthians and I Timothy, but nowhere
else in other literature of the period. It is derived from two Greek
words, one meaning "males" and the other "beds," a euphemism for sexual
intercourse. Other Greek words were commonly used to describe homosexual
behavior but do not appear here. The larger context of I Corinthians 6
shows Paul extremely concerned with prostitution, so it is very possible
he was referring to male prostitutes. But many experts now attempting to
translate these words have reached a simple conclusion: their precise
meaning is uncertain.

No Law Against Love

The rarity with which Paul discusses any form of same-sex behavior and the
ambiguity in references attributed to him make it extremely unsound to
conclude any sure position in the New Testament on homosexuality,
especially in the context of loving, responsible relationships. Since any
arguments must be made from silence, it is much more reliable to turn to
great principles of the Gospel taught by Jesus Christ and the Apostles.
Love God with all your heart, and love your neighbor as yourself. Do not
judge others, lest you be judged. The fruit of the Holy Spirit is love ...
against such there is no law.

One thing is abundantly clear, as Paul stated in Galatians 5:14: "the
whole Law is fulfilled in one statement, 'You shall love your neighbor as
yourself."'

----------------------------------------------

OTHER INSIGHTS

"The homosexuality the New Testament opposes is the pederasty of the
Greco-Roman culture; the attitudes toward pederasty and, in part, the
language used to oppose it are informed by the Jewish background."

Robin Scroggs Professor of Biblical Theology
Union Theological Seminary, New York City

----------------------------------------------------------------------------


"One cannot be absolutely certain that the two key words in I Corinthians
6:9 are meant as references to male homosexual behavior."

Victor Paul Furnish, Professor of New Testament
Perkins School of Theology, Dallas

----------------------------------------------------------------------------

"The strongest New Testament argument against homosexual activity as
intrinsically immoral has been derived traditionally from Romans 1:26,
where this activity is indicated as para physin. The normal English
translation for this has been 'against nature.' Two interpretations can be
justified