One of the reasons that so many Christians fail to grasp the real beauty of Romans 8:28 is that they fail to realize that everything good, and everything bad that God will turn to good is there in the first place because Jesus Christ died on that terrible stake of death, the cross. This has resulted in a church that is neither Christ centered nor cross focused. American Christianity and its terrible heresy export the prosperity gospel have caused so many to act on an attitude that personal goods, friends, family, health, life, even our very breath are ours by right rather than grace. That fact is we do not deserve what we have, no matter how little or how much. We do not own what we have. We only have temporary use of it and even that is not by right or earning.
We are creatures. We were created by the One, Eternal Creator and He is not bound by any rule or obligation to provide us with breath, life, health, personal goods or anything else. Our very existence is at His Will. We have all heard political appointees say, “I serve at the will of the President.” Well we live at the Will of God, Himself. We forget that at our peril.
Besides being created beings who have no say in how we are created, we are egregious sinners who fall so short of His glory as to be inconsequential except for His grace. (Romans 3:23) He can give, He can take and He does us no injustice in that process for all is His to do with as He sees fit. (Job 1:21) All we deserve from Him is judgment. (Romans 3:19)
Every time we take a breath, every time our heart beats, every spark that passes the synapses of our brain, every sun rise, all we see, all we hear, all we taste, every step is a free and undeserved gift to sinners who deserve only judgment. If we fail to see His grace in these gifts at some point they will change from gifts to evidence of ingratitude and high treason. There are many who will be surprised that day to hear the words, “I never knew you.”
Scripture tells us these things are gifts of grace “the riches of His kindness, forbearance and patience” that direct us to repentance. (Romans 2:4) However, when we take these things for granted and do not acknowledge God’s grace in them, “Because of your hardened heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.” (Romans2:5)
Everything in life should point us at Christ. Jesus is the creator of all that we care about. He is the giver of life, physical and spiritual. He purchased with His blood all that we hope for, all that we should treasure, all that we should dream. He is our hope, our treasure and our dream. Every experience in life should magnify the cross of Christ in our hearts and minds, because every good thing, or bad thing that will be changed into good, is meant to magnify Christ and Him crucified.
All my Christian life I have clung to Romans 8:28 like a life raft in a turbulent sea. Each time I read it, thought about it or prayed over it; I saw and experienced the great and gracious love of Jesus poured out for me. Lately as I see the, to me, terrible changes that have taken place in the church over the last decade in particular, I also hear a more somber tone in these words as I read them. Just as hope and great joy can be found here for those who trust in God and acknowledge His supremacy, so is there great judgment for those who ignore the grounding principles and truths that are the foundation upon which this passage is built.
Everything God has made and everything God gives is aimed at bringing glory to His Son, Jesus the Christ, Yeshua Messiah. The aim of God is the honor of Christ. When Paul says in Galatians “Far be it from me to boast except in the cross of our Lord Jesus Christ,” he is saying that to boast in any other way for any other purpose is the opposite of God’s will and desire for us. Without recognizing God as source and full supremacy over all things and the Lordship of Jesus Christ over all matters we cannot know the wonder of that fruit we call Romans 8:28. That fruit is most flavorful because we understand the basis for it, but if we fail to recognize that we turn it into our own curse.
When we glorify ourselves and our ideas of what is right, we miss out on the One Who has all right and power to determine our fates. My heart breaks for those who would turn God into servant instead of recognizing what it means to say His gifts are gracious indeed.
Monday, April 26, 2010
Thursday, April 15, 2010
The Truth About Biblical Homosexuality
I haven’t written in awhile because my computer was down, broken actually. Perhaps I will share lessons learned on that topic another day. In any case, I have a new laptop and a desire to write something that will stir things up a bit. I hope that desire comes from God. You discern the truth of that and be the judge.
In the past I have made clear that I will not write on politics or political issues. This strays very near that line, but it is intended to be a theological, biblical approach to a much talked about issue in the church and society today. Too many churches have confused cultural and political issues with biblical concepts or theological truths in the past few decades. More and more, we hear sermons that sound more like political speeches than teaches to enlighten us on how to follow Christ. Too often we hear sermons that confuse the sin with the sinner as well. Such is the case with the issue of homosexuality.
It is not a sin to believe that you are genetically disposed to be homosexual anymore than it is to believe the same about heterosexuality. The issue in scripture has always been what sexual activities are condoned and which are condemned by God. A sin is a sin is a sin is a sin. There is no such thing as a small sin or a big sin. All sin, any sin comes between us and God. If two men have a sexual relationship it is a sin according to scripture. If a man and a woman have a sexual relationship outside of marriage it is a sin as well. In fact, if we read scripture properly, they are the same or similar sins in that they involve fornication, sex outside the bonds of matrimony. Scripture is also clear that marriage is between a man and a woman.
Having said that, I intend to present a study on the actual biblical view of homosexuality, because I believe that both sides of the political and religious arguments get it wrong almost all the time. I do this from the understanding that I am discussing what is right in the eyes of God not what should or should not be acceptable in the view of American culture. I want to change the world for Christ one person at a time. I am not interested in political action or cultural involvement. I am only concerned with Jesus Christ and Him crucified. The rest is Caesar’s business and I render it unto Caesar.
I am reminded of the tale of a man who came home exhausted after a hard day at work. His little boy met him at the door anxious for attention. All dad wanted was some time alone with the evening paper. He took a page of the paper and tore it into pieces giving the pieces to his son. He said, “ Here, this is the world. You go tape it together and when you are done, I will play with you.” Some of you have already gotten to the punch line, but here it is for the rest.
A few minutes later the boy returned with the paper properly repaired and the father was amazed. “How did you do this?” He asked. “You cannot read all these words.” The boy replied, “On the other side is a picture of a man. When I got the man together, the world was easy!” It is my view that we are called to provide the news men need to repair themselves and the world will get repaired in the process if that is God’s will.
So here is the biblical view on homosexuality as I have discovered it in scripture. I advise you that there is great hope, compassion and understanding in these passages. Don’t assume too much about Leviticus, keep going and see the wonder of God’s love.
Leviticus 18:22 “Do not lie with a man as one lies with a woman; that is detestable.”
1 Corinthians 6:9-10 “Do you not know that the wicked will to inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy or drunkards nor slanderers nor swindlers will inherit the kingdom of God.”
Romans 1:21 “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.”
Romans 1:24-27 “Therefore God gave them over to 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 each other. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.”
1 Corinthians 3:19a “For the wisdom of men is foolishness in God’s sight.”
Certain liberal thinkers view no New Testament references to homosexuality as condemnations of "natural, committed" gay relationships per se, but rather link any negativity apparently attached by New Testament authors to homosexuality with pagan idolatry or Greco-Roman pederast practices. Since the Romans passage stands as the most lengthy and significant "new revelation" reference dealing with homosexuality, we'll analyze these verses at some length.
Romans 1:18-32
This passage forms the "pagan" section of a sustained argument by the Apostle Paul written to prove that (1) Godless pagans and idolaters, (2) virtuous pagans, and (3) Jews under the Mosaic law all (a) are fundamentally sinful and corrupt by nature and by choice; (b) fall short behaviorally of God's nature and standards revealed in creation and in Scripture; (c) are incapable even by "good works" of pleasing and making peace with God; and (d) in need of his grace through faith in Christ to be reconciled to him.
Thus, Paul's statements regarding homosexuality must be seen in his perspective that not only many different kinds of sin, but all self-willed "good works" as well, thoroughly disqualify all humankind from relationship with a holy God. And, while the passage we're looking at does discuss idolatry, these verses have as their primary subjects godlessness, wickedness and their effects, such as idolatry. They also deal with a host of other offenses, including homosexual behavior. Note how the passage begins:
"The wrath of God is being revealed from heaven against all godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God's invisible qualities -- his eternal power and divine nature -- have been clearly seen, being understood from what has been made, so that men are without excuse" (vs. 18-20)
Paul's analysis of factors that bring on God's wrath begins, not with pagan humankind's descent into idolatry, but with its outright, willful rejection of God's clear self-revelation in creation. He explains how the next step to idolatry is taken:
"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" (vs. 21-23).
Early 20th-century author G.K. Chesterton once observed that when men refuse to believe in God (as Scripture reveals him), they don't believe in nothing, they believe in anything.
In Paul's view (which Chesterton shared) humankind are not atheists by nature, but worshippers. When people en masse become futile in thought and dark in heart, says Paul, and reject the concept of an omniscient, omnipresent, omnipotent, holy, loving, and sometimes wrathful God, they don't cease to worship, they cast about for something other than God to worship.
Those who reject God, says Paul, "exchange" God for something else with some kind of embodiment of things he created. In more primitive societies, people create and worship images of animals, celestial bodies or other natural phenomena -- or idealized images of human beings themselves. In more sophisticated societies, worship of creation may become more "intellectualized"; people may revere science, the wonder of the universe or nature itself, anything inspiring but less threatening, than the omnipotent Deity Paul speaks of.
It is inevitable that people seeking the greatest godless object to worship will choose the most God like one, humanity itself. Hence, we come to what is known today as secular humanism.
In Paul's frame of reference, the highest of all created beings in spirit, intellect and authority is man. Thus, Paul proposes, when godless human beings seek an ultimate being to worship other than God, they eventually conclude their search revering the most awe-inspiring and esthetically beautiful specimen(s) of humanity itself. At this point, Paul says,
"God [gives] them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with another. They exchanged the truth of God for a lie, and worshipped and served created things rather than the Creator -- who is forever praised. Amen" (vs. 24-26).
In most cultures that have taken this direction, fervent admiration (approaching or encompassing) worship of human male and female forms becomes common. Often, sexual preoccupation of this sort manifests itself in ritual, religious prostitution (as it did in the Baalistic cults the Israelites contended with and sometimes indulged in Canaan). At other times it resolves into elevating various esthetic sexual obsessions to the status of cultural norms, as it did to some extent among both the Greeks and Romans.
In such eras, as they combine admiration for the acme of creation with sexual estheticism, males pursue passionate, quasi-worshipful sexual relationships with other males. Reacting to male neglect, yet still pursuing a physical manifestation of similar esthetic ideals, women seek sexual relations with other women. At this juncture, Paul says, God lifts any restraints the Deity might have sovereignly placed on such pursuits:
"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" (vs. 26-27).
Clearly, if we allow the entirety of Scripture to "comment" on these verses, it is a sheer distortion to try to square their meaning with the spin put on their depiction of homosexuality by humanistic theologians. The text plainly regards both the desires/"lusts" and physical activities of both males and females (this is Scripture's only reference to lesbianism) who desire and have sexual relationship with partners of the same gender as "shameful" and "indecent," and as "perversion." We should also note those same terms are used to describe God’s view of adultery and fornication, heterosexual distortions of God’s design.
There is no reason from the plain sense of the text to assume that Paul is positing that the offenders are heterosexuals deliberately and perversely engaging in homosexual relations, or that he in any way considers homosexuality "natural." Nor does he conversely spend any time condemning homosexuals for "unnaturally" engaging in heterosexual behavior, which it would if humanistic or ultra liberal theologians analysis of this passage is correct. It would only follow that such activity would be a parallel and comparable sin.
Lest any more conservative readers think that in this passage Paul is implying that homosexuality is the "lowest" form of sin, he finishes this first chapter of Romans by detailing a further decline into what Paul calls "a depraved mind." We must assume from the context that Paul considers this a stage of even greater evil. As such, it is characterized by a whole cluster of "every kind of wickedness, evil, greed and depravity," a sinful mindset, if we accept Paul's logic, collectively worse than mere homosexual behavior, that includes:
"...envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they are senseless, faithless, heartless, ruthless. Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them" (vs. 29-32).
Obviously, throughout this passage Paul is talking about descending degrees of "wickedness" resulting from a God-rejecting mindset, and about individual behavior not directly related to the formal worship of idols. Therefore, it would be scarcely reasonable to assume that every offense he recounts, including homosexuality, is to be directly associated with cultish idolatry. Furthermore, Paul doesn't end his "disqualifying" argument with this chapter. He goes on to demonstrate that not only "high-moraled" pagans but Jews with the advantage of knowing Mosaic law are also totally incapable of pleasing God. Paul indicates that God regards Jews under the law as most culpable of all; their responsibility is greater in God's eyes because of they are familiar with the law yet fail to adhere to the heart of its precepts.
Paul's attitude in Romans toward sexual sin is remarkably similar to that of Jesus Christ, who was far more condemnatory toward hypocritical religious leaders than he was toward sinners given to more fleshly vices. Not that Paul or Jesus condoned fleshly vices; both regarded such sins as contrary to law and sound teaching, as we will see clearly from analysis of the two other "new revelation" passages that deal with homosexuality.
1 Timothy 1:8-11
These verses include but a brief reference to homosexuality, but the context of that reference is again significant:
"But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, or the unholy and profane, for those who kill their fathers and mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, with which I have been entrusted."
Again, some conveniently claim that the word translated "homosexuals" does not refer to homosexuality per se, but to "general moral weakness," ritual prostitution, or some other form of immorality. Their argument is one from silence. They argue that they can find no pre-Pauline use of this term in Greek, therefore Paul must have invented it and it doesn‘t necessarily follow that he is talking about homosexuality. This view conceals the simplest translation possible of the word used: "a male who goes to bed with another male." If Paul invented this term, it's quite likely that he did so to make his statement on homosexuality as generic as the Deuteronomy references, with which, as a Hebrew scholar, he was doubtless familiar.
As in Deuteronomy, no age distinction is made here; the reprehensible nature of any male bedding any other male is what Paul wishes to communicate, in as simple terms as possible. In the context of this passage, it is obvious that Paul regards homosexual behavior as a sin, among those offenses listed that it's the law's function to proscribe and control, though he doesn't seem to single out homosexuality as worse than other sins listed.
It's also clear, from the final "new revelation" passage we'll examine, that Paul doesn't consider the offense of homosexuality unforgivable or irremediable, a harsh blow to some of my more doctrinally confused brethren.
1 Corinthians 6:9-11
In this last passage we examine three "new revelation" references dealing directly with homosexuality, Paul introduces a strong note of hope that, while homosexuality is a sin, it can be forgiven, and homosexuals can be "cleansed," "made whole" and "made right with God":
"...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."
Here again, the word used for "homosexuals" merely means "men who bed men." It sense is active not passive. In other words, the emphasis is on behavior not one’s state of being or nature. The preceding word translated as "effeminate" has traditionally been interpreted to connote passive homosexual behavior, but more likely refers to cross dressing behavior which was not uncommon among some Greeks just as one might see in San Francisco or along Hotel Street in Honolulu or Sojo or Greenwich village.. Note the many other offenses he also regards as unacceptable. No one should conclude from this passage that Paul regards homosexuality as more reprehensible than the other offenses listed -- or any less possible to be freed from.
(2) Paul is saying that individuals for whom these sins are so dominant as to constitute a central emphasis in their lives will have no place in the kingdom of God. One can't, Paul says, claim to accept God's sovereignty and continue to be dominated by these offenses at the same time.
(3) Paul points out that it is possible to be deceived into thinking that one can continue to let one's life revolve around these sins and still take part in God's kingdom. Paul says, "Do not be deceived." It's not possible, he says.
In this passage, Paul also strikes three very positive notes. And he precedes these with a remarkable observation: "And such were some of you..." In other words, among Paul's Corinthian readers were some who had at one time been dominated by homosexual desire and activity, but were not any more! What were they? In earlier verses of 1 Corinthians, Paul describes his readers as "saints" (people "set apart," vs. 1:2), "babes in Christ" (vs. 3:1), "newborn," new creations saved by God's power (vs. 1:18).
Because this is true, Paul goes on to say in 6:11, his readers, including former practicers of such behaviors, had been (1) washed, cleansed within from their previous sins; (2) sanctified, set apart and made holy, separated from sin and reserved for God; (3) justified, made morally and legally acceptable to God because of the sacrificial death on Calvary of Jesus Christ. Thus, these offenders, including those involved in homosexual activity, were forgiven, restored to right relationship with God, and accepted in his eyes as if they had never sinned. Considering one’s self to be homosexual will not keep you out of heaven, but acting on that consideration mentally or physically will unless one repents and seeks their salvation at the foot of the cross. That is the truth of scripture not the licentious liberal view nor the hateful neoconservative view, but rather the singular and grace filled position determined by God’s design and His Grace.
In the past I have made clear that I will not write on politics or political issues. This strays very near that line, but it is intended to be a theological, biblical approach to a much talked about issue in the church and society today. Too many churches have confused cultural and political issues with biblical concepts or theological truths in the past few decades. More and more, we hear sermons that sound more like political speeches than teaches to enlighten us on how to follow Christ. Too often we hear sermons that confuse the sin with the sinner as well. Such is the case with the issue of homosexuality.
It is not a sin to believe that you are genetically disposed to be homosexual anymore than it is to believe the same about heterosexuality. The issue in scripture has always been what sexual activities are condoned and which are condemned by God. A sin is a sin is a sin is a sin. There is no such thing as a small sin or a big sin. All sin, any sin comes between us and God. If two men have a sexual relationship it is a sin according to scripture. If a man and a woman have a sexual relationship outside of marriage it is a sin as well. In fact, if we read scripture properly, they are the same or similar sins in that they involve fornication, sex outside the bonds of matrimony. Scripture is also clear that marriage is between a man and a woman.
Having said that, I intend to present a study on the actual biblical view of homosexuality, because I believe that both sides of the political and religious arguments get it wrong almost all the time. I do this from the understanding that I am discussing what is right in the eyes of God not what should or should not be acceptable in the view of American culture. I want to change the world for Christ one person at a time. I am not interested in political action or cultural involvement. I am only concerned with Jesus Christ and Him crucified. The rest is Caesar’s business and I render it unto Caesar.
I am reminded of the tale of a man who came home exhausted after a hard day at work. His little boy met him at the door anxious for attention. All dad wanted was some time alone with the evening paper. He took a page of the paper and tore it into pieces giving the pieces to his son. He said, “ Here, this is the world. You go tape it together and when you are done, I will play with you.” Some of you have already gotten to the punch line, but here it is for the rest.
A few minutes later the boy returned with the paper properly repaired and the father was amazed. “How did you do this?” He asked. “You cannot read all these words.” The boy replied, “On the other side is a picture of a man. When I got the man together, the world was easy!” It is my view that we are called to provide the news men need to repair themselves and the world will get repaired in the process if that is God’s will.
So here is the biblical view on homosexuality as I have discovered it in scripture. I advise you that there is great hope, compassion and understanding in these passages. Don’t assume too much about Leviticus, keep going and see the wonder of God’s love.
Leviticus 18:22 “Do not lie with a man as one lies with a woman; that is detestable.”
1 Corinthians 6:9-10 “Do you not know that the wicked will to inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy or drunkards nor slanderers nor swindlers will inherit the kingdom of God.”
Romans 1:21 “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.”
Romans 1:24-27 “Therefore God gave them over to 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 each other. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.”
1 Corinthians 3:19a “For the wisdom of men is foolishness in God’s sight.”
Certain liberal thinkers view no New Testament references to homosexuality as condemnations of "natural, committed" gay relationships per se, but rather link any negativity apparently attached by New Testament authors to homosexuality with pagan idolatry or Greco-Roman pederast practices. Since the Romans passage stands as the most lengthy and significant "new revelation" reference dealing with homosexuality, we'll analyze these verses at some length.
Romans 1:18-32
This passage forms the "pagan" section of a sustained argument by the Apostle Paul written to prove that (1) Godless pagans and idolaters, (2) virtuous pagans, and (3) Jews under the Mosaic law all (a) are fundamentally sinful and corrupt by nature and by choice; (b) fall short behaviorally of God's nature and standards revealed in creation and in Scripture; (c) are incapable even by "good works" of pleasing and making peace with God; and (d) in need of his grace through faith in Christ to be reconciled to him.
Thus, Paul's statements regarding homosexuality must be seen in his perspective that not only many different kinds of sin, but all self-willed "good works" as well, thoroughly disqualify all humankind from relationship with a holy God. And, while the passage we're looking at does discuss idolatry, these verses have as their primary subjects godlessness, wickedness and their effects, such as idolatry. They also deal with a host of other offenses, including homosexual behavior. Note how the passage begins:
"The wrath of God is being revealed from heaven against all godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God's invisible qualities -- his eternal power and divine nature -- have been clearly seen, being understood from what has been made, so that men are without excuse" (vs. 18-20)
Paul's analysis of factors that bring on God's wrath begins, not with pagan humankind's descent into idolatry, but with its outright, willful rejection of God's clear self-revelation in creation. He explains how the next step to idolatry is taken:
"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" (vs. 21-23).
Early 20th-century author G.K. Chesterton once observed that when men refuse to believe in God (as Scripture reveals him), they don't believe in nothing, they believe in anything.
In Paul's view (which Chesterton shared) humankind are not atheists by nature, but worshippers. When people en masse become futile in thought and dark in heart, says Paul, and reject the concept of an omniscient, omnipresent, omnipotent, holy, loving, and sometimes wrathful God, they don't cease to worship, they cast about for something other than God to worship.
Those who reject God, says Paul, "exchange" God for something else with some kind of embodiment of things he created. In more primitive societies, people create and worship images of animals, celestial bodies or other natural phenomena -- or idealized images of human beings themselves. In more sophisticated societies, worship of creation may become more "intellectualized"; people may revere science, the wonder of the universe or nature itself, anything inspiring but less threatening, than the omnipotent Deity Paul speaks of.
It is inevitable that people seeking the greatest godless object to worship will choose the most God like one, humanity itself. Hence, we come to what is known today as secular humanism.
In Paul's frame of reference, the highest of all created beings in spirit, intellect and authority is man. Thus, Paul proposes, when godless human beings seek an ultimate being to worship other than God, they eventually conclude their search revering the most awe-inspiring and esthetically beautiful specimen(s) of humanity itself. At this point, Paul says,
"God [gives] them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with another. They exchanged the truth of God for a lie, and worshipped and served created things rather than the Creator -- who is forever praised. Amen" (vs. 24-26).
In most cultures that have taken this direction, fervent admiration (approaching or encompassing) worship of human male and female forms becomes common. Often, sexual preoccupation of this sort manifests itself in ritual, religious prostitution (as it did in the Baalistic cults the Israelites contended with and sometimes indulged in Canaan). At other times it resolves into elevating various esthetic sexual obsessions to the status of cultural norms, as it did to some extent among both the Greeks and Romans.
In such eras, as they combine admiration for the acme of creation with sexual estheticism, males pursue passionate, quasi-worshipful sexual relationships with other males. Reacting to male neglect, yet still pursuing a physical manifestation of similar esthetic ideals, women seek sexual relations with other women. At this juncture, Paul says, God lifts any restraints the Deity might have sovereignly placed on such pursuits:
"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" (vs. 26-27).
Clearly, if we allow the entirety of Scripture to "comment" on these verses, it is a sheer distortion to try to square their meaning with the spin put on their depiction of homosexuality by humanistic theologians. The text plainly regards both the desires/"lusts" and physical activities of both males and females (this is Scripture's only reference to lesbianism) who desire and have sexual relationship with partners of the same gender as "shameful" and "indecent," and as "perversion." We should also note those same terms are used to describe God’s view of adultery and fornication, heterosexual distortions of God’s design.
There is no reason from the plain sense of the text to assume that Paul is positing that the offenders are heterosexuals deliberately and perversely engaging in homosexual relations, or that he in any way considers homosexuality "natural." Nor does he conversely spend any time condemning homosexuals for "unnaturally" engaging in heterosexual behavior, which it would if humanistic or ultra liberal theologians analysis of this passage is correct. It would only follow that such activity would be a parallel and comparable sin.
Lest any more conservative readers think that in this passage Paul is implying that homosexuality is the "lowest" form of sin, he finishes this first chapter of Romans by detailing a further decline into what Paul calls "a depraved mind." We must assume from the context that Paul considers this a stage of even greater evil. As such, it is characterized by a whole cluster of "every kind of wickedness, evil, greed and depravity," a sinful mindset, if we accept Paul's logic, collectively worse than mere homosexual behavior, that includes:
"...envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they are senseless, faithless, heartless, ruthless. Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them" (vs. 29-32).
Obviously, throughout this passage Paul is talking about descending degrees of "wickedness" resulting from a God-rejecting mindset, and about individual behavior not directly related to the formal worship of idols. Therefore, it would be scarcely reasonable to assume that every offense he recounts, including homosexuality, is to be directly associated with cultish idolatry. Furthermore, Paul doesn't end his "disqualifying" argument with this chapter. He goes on to demonstrate that not only "high-moraled" pagans but Jews with the advantage of knowing Mosaic law are also totally incapable of pleasing God. Paul indicates that God regards Jews under the law as most culpable of all; their responsibility is greater in God's eyes because of they are familiar with the law yet fail to adhere to the heart of its precepts.
Paul's attitude in Romans toward sexual sin is remarkably similar to that of Jesus Christ, who was far more condemnatory toward hypocritical religious leaders than he was toward sinners given to more fleshly vices. Not that Paul or Jesus condoned fleshly vices; both regarded such sins as contrary to law and sound teaching, as we will see clearly from analysis of the two other "new revelation" passages that deal with homosexuality.
1 Timothy 1:8-11
These verses include but a brief reference to homosexuality, but the context of that reference is again significant:
"But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, or the unholy and profane, for those who kill their fathers and mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, with which I have been entrusted."
Again, some conveniently claim that the word translated "homosexuals" does not refer to homosexuality per se, but to "general moral weakness," ritual prostitution, or some other form of immorality. Their argument is one from silence. They argue that they can find no pre-Pauline use of this term in Greek, therefore Paul must have invented it and it doesn‘t necessarily follow that he is talking about homosexuality. This view conceals the simplest translation possible of the word used: "a male who goes to bed with another male." If Paul invented this term, it's quite likely that he did so to make his statement on homosexuality as generic as the Deuteronomy references, with which, as a Hebrew scholar, he was doubtless familiar.
As in Deuteronomy, no age distinction is made here; the reprehensible nature of any male bedding any other male is what Paul wishes to communicate, in as simple terms as possible. In the context of this passage, it is obvious that Paul regards homosexual behavior as a sin, among those offenses listed that it's the law's function to proscribe and control, though he doesn't seem to single out homosexuality as worse than other sins listed.
It's also clear, from the final "new revelation" passage we'll examine, that Paul doesn't consider the offense of homosexuality unforgivable or irremediable, a harsh blow to some of my more doctrinally confused brethren.
1 Corinthians 6:9-11
In this last passage we examine three "new revelation" references dealing directly with homosexuality, Paul introduces a strong note of hope that, while homosexuality is a sin, it can be forgiven, and homosexuals can be "cleansed," "made whole" and "made right with God":
"...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."
Here again, the word used for "homosexuals" merely means "men who bed men." It sense is active not passive. In other words, the emphasis is on behavior not one’s state of being or nature. The preceding word translated as "effeminate" has traditionally been interpreted to connote passive homosexual behavior, but more likely refers to cross dressing behavior which was not uncommon among some Greeks just as one might see in San Francisco or along Hotel Street in Honolulu or Sojo or Greenwich village.. Note the many other offenses he also regards as unacceptable. No one should conclude from this passage that Paul regards homosexuality as more reprehensible than the other offenses listed -- or any less possible to be freed from.
(2) Paul is saying that individuals for whom these sins are so dominant as to constitute a central emphasis in their lives will have no place in the kingdom of God. One can't, Paul says, claim to accept God's sovereignty and continue to be dominated by these offenses at the same time.
(3) Paul points out that it is possible to be deceived into thinking that one can continue to let one's life revolve around these sins and still take part in God's kingdom. Paul says, "Do not be deceived." It's not possible, he says.
In this passage, Paul also strikes three very positive notes. And he precedes these with a remarkable observation: "And such were some of you..." In other words, among Paul's Corinthian readers were some who had at one time been dominated by homosexual desire and activity, but were not any more! What were they? In earlier verses of 1 Corinthians, Paul describes his readers as "saints" (people "set apart," vs. 1:2), "babes in Christ" (vs. 3:1), "newborn," new creations saved by God's power (vs. 1:18).
Because this is true, Paul goes on to say in 6:11, his readers, including former practicers of such behaviors, had been (1) washed, cleansed within from their previous sins; (2) sanctified, set apart and made holy, separated from sin and reserved for God; (3) justified, made morally and legally acceptable to God because of the sacrificial death on Calvary of Jesus Christ. Thus, these offenders, including those involved in homosexual activity, were forgiven, restored to right relationship with God, and accepted in his eyes as if they had never sinned. Considering one’s self to be homosexual will not keep you out of heaven, but acting on that consideration mentally or physically will unless one repents and seeks their salvation at the foot of the cross. That is the truth of scripture not the licentious liberal view nor the hateful neoconservative view, but rather the singular and grace filled position determined by God’s design and His Grace.
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