Paul
was not a hypocrite. Because he was
moved by a genuine love for Jesus Christ and for his fellow human beings, he
did everything he could to bring the two together. He did not fake it; he attempted to put
himself in the place of the other in order to introduce that person to Christ.
And
this is important -- he sought to become like them, not to make them become
like him.
In
my previous post I wrote a rather cursory review of the book Love Is an
Orientation by Andrew Marin. I
mentioned the fact that the book convicted me in a number of areas. I also said that I plan to write more on
these and related questions from both a personal and a biblical view. I am attempting to do so on this post. (I am also keeping in mind the comments on
that post.) The dashed quotes are from
that post.
-- "First I need to ask myself what I have done to erect
barriers that would prevent me from relating to GLBT people, and to attempt to
remove those barriers."
I confess that I have at times erected barriers, although
sometimes unwittingly. Though I long ago
dropped any perceived derogatory labels, I'm told that though gay people don't
mine the word homosexuality, they do not like to be called homosexuals. Sorry, I didn't know that. Labels change; we've seen it with racial
labels. I try not to use labels of any
kind unless necessary for understanding.
I also confess that while I have tried to avoid being political
about these issues, I did vote on the definition of marriage amendment when I
lived in Texas. I saw it at the time as
a defense of the definition of marriage.
I suppose I also was seeking a point of agreement with my right-leaning Christian
friends. I see now that it is perceived
as a denial of rights to gays. I have
evolved and would vote otherwise today.
-- "Many of the principles that Marin presents for relating
to this one group of people are applicable across the board for relating to any
group. I need to adopt many of these in
all of my relationships and ministries."
Again, I have to confess that while I have sought to apply many
of these principles and methods across racial, ethnic and religious lines, I
have failed in doing this across the line of sexual orientation Perhaps one reason may be that I don't have
many gay acquaintances; or perhaps I do, but my perceived lack of compassion
has prevented them from letting me know.
-- "I need to rethink the whole theological and biblical
basis for my position on homosexuality.
Am I interpreting and applying correctly the Scriptures that deal with
these issues?"
Marin in his book has a whole long chapter (chapter 7) entitled,
"The Big 5" in which he brings up five passages of Scripture that are
perceived as barriers between Bible believing Christians and the GLBT
community. As I said previously,
"His principles of interpretation leave one wondering what they (the
Scripture passages) do say."
I believe these passages cannot be avoided; nor can they be
interpreted away. They must be dealt
with, though not to erect or remove barriers but as expressions of God's
thoughts on the subject. I will not
attempt here to thoroughly exegete entire passages, but to place them in what I
perceive as their biblical and cultural context. Nor will I, in this post attempt to deal
thoroughly with all five of the passages referred to.
The Scriptures referred to in the book are:
Genesis 19 -- the Sodom and Gomorrah story. The traditional understanding -- both
Christian and Jewish, is that Sodom's sin that warranted its destruction was
homosexual behavior (the origin of our English word "sodomy"). I now recognize that there's much more to the
story than that. I will need to devote a
whole post to this at a later time.
Leviticus 18:22 and 20:13 -- the part of the Holiness Code
prohibiting same sex behavior and prescribing its punishments. This is part of a much larger code dealing
with various sexual behaviors. These
laws are only a few of the 600+ laws enumerated in the Mosaic Law (Exodus
through Deuteronomy). While I believe
many of the prohibitions are valid today, not all are. We must remember that the Law was given, not
as a perfect expression of God's will, but as a system of regulating the
behavior of a redeemed but very sinful people.
And it was given to one nation only, the nation of Israel. So I believe its regulations must be
interpreted from a New Testament perspective.
The remaining three passages are in the New Testament and do
have a direct bearing on our understanding of the issues. I'd like to deal first with the one that
seems to be the greatest barrier: 1
Corinthians 6:9-11 -- “Or do you not
know that the unrighteous shall not inherit the kingdom of God? Do not be deceived; neither fornicators, nor
idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor
the covetous, nor drunkards, nor
revilers, nor swindlers shall inherit the kingdom of God. And such were some of you, but you were
washed, but you were sanctified, but you were justified in the name of the Lord
Jesus Christ and in the Spirit of our God."
As Marin says, "Gays and lesbians read this passage and
feel that Paul is telling them that all hope to inherit the kingdom of God is
lost" (page 130). But does it
really say that?
A look at the context shows that Paul was dealing with his
readers' behavioral problems. It is
clear that he assumes that they are "saved" people. In the first chapter he refers to them as
"saints" (verse 2), "the called" (2, 9, 24),
"brothers" (10) -- "blameless" (8). So he is not in this passage referring to
their final destiny, but to their present behavior.
He is telling them that this list describes what they were
before they came to Christ. And he
reassures them that these nouns no longer describe what they are at
present. They have been
"washed," "sanctified" and "justified."
All of us can find ourselves on this list, not just those called
homosexuals, and if we're honest, we still behave in these same ways, even
after conversion. But God sees us as new
creatures in Christ. This passage is not
a threat, but a plea -- a plea to bring our behavior into conformity with who
we are.
Do we fail? Of
course. Paul's whole letter to these
saints was written to deal with their failures, based on who they -- we -- are,
not on labels that we or others may place on ourselves.
Romans 1:26, 27 is another passage that must be read in its
entire context, verses 18-32. As Marin
points out, "God did not give them over because they had same-sex
attraction" (page 128).
Paul in Romans 1, begins his argument for the necessity of
justification by faith, by pointing out that God’s wrath “is revealed from
heaven against all ungodliness and unrighteousness of men” (verse 18). The
reason for this is given as the fact that man has rebelled against the
knowledge of God which man has in natural revelation and has suppressed what
truth of God he has. This led to a downward spiral in man beginning with
idolatry and ending with “a mind incapable of correct judgment” (adokimos, verse 28). This
is a historical picture of the human race, though this same movement can be
seen in nations and cultural groups and even in individuals. The downward trend
is punctuated by the use of the phrase “God gave them over,” three times
(verses 24, 26, 28). This phrase may indicate three steps in the process, or
three views of the same judicial action of God. If I may restate the process:
-- Man had a knowledge of God through natural revelation (1:18b-21a).
-- Man rejected this knowledge of God and designed his own religion (1:21b-23).
-- God, in judgment of man, handed him over to total depravity. This is described as “impurity” (verse 24a), “degrading passions” (verse 26a), “a mind incapable of judgment” (verse 28b).
-- This depravity resulted in all sorts of perverse activities, described as: the dishonoring of their bodies among them (verse 24b); “things which are not proper” (verse 28c).
-- The final result is a character described as “being filled with all unrighteousness” (verses 29-32).
-- Man had a knowledge of God through natural revelation (1:18b-21a).
-- Man rejected this knowledge of God and designed his own religion (1:21b-23).
-- God, in judgment of man, handed him over to total depravity. This is described as “impurity” (verse 24a), “degrading passions” (verse 26a), “a mind incapable of judgment” (verse 28b).
-- This depravity resulted in all sorts of perverse activities, described as: the dishonoring of their bodies among them (verse 24b); “things which are not proper” (verse 28c).
-- The final result is a character described as “being filled with all unrighteousness” (verses 29-32).
While
it seems clear that homosexual behavior is condemned here, there are enough
sins listed to include us all. Paul's
aim is not to make us hopeless of salvation, but to show us that our only hope
is in Christ and His work on the cross -- NOT in our own "righteous"
behavior.
As
we're told in 3:23 and 24 "... all have sinned and are falling short of
the glory of God, being justified freely by His grace through the redemption
which is in Christ Jesus." It is
"to all who believe for there is no distinction" (3:22).
1
Timothy 1:9-11, like the previous passages, gives a list of sins, including
homosexual behavior. And I believe that
like the 1 Corinthians passage above, it describes what we were, not what we
are. As Paul saw the Law's use, it was
not given as a way of life or those who are in Christ, but to point out to
people their need of Christ.
--
"I need as always to ask, what would Jesus do?"
This
has been my goal for many years, and I have attempted to ask this question in
most relational and ethical situations.
I must again confess though that it hasn't always been the first
question I asked, and I haven't always lived up to it. I've written on this frequently
elsewhere. (See: A STEP IN FAITH 10/9/09)
Every
one who knows Christ comes to Him as a sinner
The list of condemned behaviors given in these passages includes all of
us. The person who comes to Christ by
faith, whatever his or her sexual orientation, is completely forgiven,
justified, saved. And every one who
knows Christ still struggles with behavior and temptation. And we all fall back occasionally.
Our
evangelistic efforts toward gays or lesbians, should not be to convert them to
straightness, but to bring them to faith in Christ.