Biblical assumptions about homosexuality are not always accurate
The first problem in discussing homosexuality and the Bible concerns language and history. “Homosexuality” is not a biblical word. It first appeared translated from German into English in 1892. One New Testament scholar notes there is not “an exact equivalent for ‘homosexual’ in either Greek or Hebrew.” “Homophobia” is another new word, coined in 1972, whose meaning is the fear and hatred of homosexuals.
There is the Greek word “malakos,” which refers to soft clothes or garments, as in Matthew 11:8 where Jesus asks, “What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces.” A second definition of “malakos” is applied to soft or effeminate boys or men who may or may not allow themselves to be used in sexual ways by other males.
In 1 Corinthians 6:9 and 1 Timothy 1:10, the Greek word “arsenkoites” is translated as “sodomites,” depending on which Bible one is using. Here the problem is that it is difficult to know how to interpret what it really means. Why? Because this is the first time this word has been used in either Greek or Jewish literature, which causes one Bible scholar to say that apparently the apostle Paul just made up the word “arsenkoites.” Although in Greek “arsen” means “male” and “koites” means “bed,” it isn’t valid linguistically to say that this new made-up word means men having sex with men.
Another problem is that anti-homosexual individuals often want to appeal to natural law or assumptions about human nature that most people in a given culture accept as “gospel.” Thus, the late Rev. Jerry Falwell appeared on “Meet the Press” a few years ago and compared human with animal behavior. He said it was natural among animals, males have sexual relations with females. Therefore, it is only natural that a man should be married to a woman.
However, it turns out that biologist Bruce Bagemihl has documented homosexual relations in 450 species in the animal world. And their behavior includes not only having sex but also courtship and parental activities.
A further consideration is that out of the thousands of verses of text in Hebrew and Christian scripture, there are at most only eight texts that pertain to what some might think of as homosexuality. None of these texts is about Jesus and none includes any of his words because he was silent on the matter of homosexuality.
The so-called sin of Sodom and Gomorrah in Genesis 19:1-29 is not about homosexuality. It is about sexual violence against men and women, brutality against persons (and angels?) the community ought to protect and inhospitality. And the passage from Romans 1:26-27, another key passage along with Genesis 19, needs to be interpreted in the larger context of that entire Chapter 1 where Paul’s laundry list of concerns points not to homosexuality but to idolatry.
Since our culture is far removed in time from that of Jesus’ and Paul’s, it is not legitimate simply to take a word or phrase from the Bible, slap it on a bumper sticker and expect that to be the final authoritative word: “God said it, I believe it, that settles it.” That kind of biblical triumphalism often is hurled at the gay, lesbian, bisexual and transgender community in various forms. It needs to stop because for centuries the GLBT community has lived with the reality of judgment, ridicule, hatred, cruelty, threats, bullying and murder.
We cannot take first century cultural assumptions about homosexuality and apply them to our own cultural assumptions, nor vice versa. Robin Scroggs, professor of New Testament at Union Theological Seminary in New York City, summarizes his scholarly book on homosexuality in this one sentence: “Biblical judgments against homosexuality are not relevant to today’s debate.” Remember, too, that the Bible is a product of patriarchy and looks at human sexuality through male-dominated lens.
The Rev. Steve Brown is a pastor emeritus at the Family of Christ Presbyterian Church, Greeley.
There is the Greek word “malakos,” which refers to soft clothes or garments, as in Matthew 11:8 where Jesus asks, “What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces.” A second definition of “malakos” is applied to soft or effeminate boys or men who may or may not allow themselves to be used in sexual ways by other males.
In 1 Corinthians 6:9 and 1 Timothy 1:10, the Greek word “arsenkoites” is translated as “sodomites,” depending on which Bible one is using. Here the problem is that it is difficult to know how to interpret what it really means. Why? Because this is the first time this word has been used in either Greek or Jewish literature, which causes one Bible scholar to say that apparently the apostle Paul just made up the word “arsenkoites.” Although in Greek “arsen” means “male” and “koites” means “bed,” it isn’t valid linguistically to say that this new made-up word means men having sex with men.
Another problem is that anti-homosexual individuals often want to appeal to natural law or assumptions about human nature that most people in a given culture accept as “gospel.” Thus, the late Rev. Jerry Falwell appeared on “Meet the Press” a few years ago and compared human with animal behavior. He said it was natural among animals, males have sexual relations with females. Therefore, it is only natural that a man should be married to a woman.
However, it turns out that biologist Bruce Bagemihl has documented homosexual relations in 450 species in the animal world. And their behavior includes not only having sex but also courtship and parental activities.
A further consideration is that out of the thousands of verses of text in Hebrew and Christian scripture, there are at most only eight texts that pertain to what some might think of as homosexuality. None of these texts is about Jesus and none includes any of his words because he was silent on the matter of homosexuality.
The so-called sin of Sodom and Gomorrah in Genesis 19:1-29 is not about homosexuality. It is about sexual violence against men and women, brutality against persons (and angels?) the community ought to protect and inhospitality. And the passage from Romans 1:26-27, another key passage along with Genesis 19, needs to be interpreted in the larger context of that entire Chapter 1 where Paul’s laundry list of concerns points not to homosexuality but to idolatry.
Since our culture is far removed in time from that of Jesus’ and Paul’s, it is not legitimate simply to take a word or phrase from the Bible, slap it on a bumper sticker and expect that to be the final authoritative word: “God said it, I believe it, that settles it.” That kind of biblical triumphalism often is hurled at the gay, lesbian, bisexual and transgender community in various forms. It needs to stop because for centuries the GLBT community has lived with the reality of judgment, ridicule, hatred, cruelty, threats, bullying and murder.
We cannot take first century cultural assumptions about homosexuality and apply them to our own cultural assumptions, nor vice versa. Robin Scroggs, professor of New Testament at Union Theological Seminary in New York City, summarizes his scholarly book on homosexuality in this one sentence: “Biblical judgments against homosexuality are not relevant to today’s debate.” Remember, too, that the Bible is a product of patriarchy and looks at human sexuality through male-dominated lens.
The Rev. Steve Brown is a pastor emeritus at the Family of Christ Presbyterian Church, Greeley.
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