Following my latest post, The 1 Corinthians 6:9 Debate, I thought it prudent to discuss the ethical issues surrounding the Christian Church and same-sex relationships. Let’s begin.
Introduction:
The topic of sexuality has been violently debated over the past few decades in Western culture. Homosexual marriage is now legalised in most nations, with Australia passing an Amendment to the Marriage Act in late 2017. Many people, including Christians, who opposed this change are consequently labelled as bigots, comparable to racism[1]. This essay will seek to find an appropriate Christian response that will honour both its history and the continued growth and prosperity of it and its external community. It will be argued that the ethical response is to accept legal same-sex marriage in the broader culture, but Christian practice is to continue affirming marriage as a covenant between one man and one woman.
Ethical Dilemma:
The traditional definition of marriage is exclusively between one man and one woman. Proponents of same-sex marriage suggest that through the passing of legislation, equality and fairness have been found[2]. They believe a relationship that is bound by adult consent fails to harm people with differing opinions. To put it succinctly, if two men or women want to marry, what effect does it have on people of a different persuasion? To hold them back from a committed relationship is unjust. However, according to Dobson, the biggest threat to society is “when male and female sexual interests are dispersed and generalized, their effort is invested in the gratification of sensual desires”[3].
This destabilises “human gender identity, dissolv[ing] the sexual glue that unifies society and family”[4], taking people’s focus away from the prosperity of the family unit and community.
The argument suggests that the further the gates open in terms of sexuality, the less productive society will become. This is not a major topic of discussion for this post, as same-sex marriage has already been legalised, but it is important background to the broader topic.
For Christianity, correctly interpreting and following the Bible is of utmost importance. The Church is not in agreement on the issue of same-sex marriage, because its interpretation of Scripture is broad and differs significantly. On the one hand, all Biblical texts speaking on the issue are univocally against the practice[5]. On the other, Jesus’ ministry was highly inclusive and expressed deep care for humanity, which some argue ought to extend to the same-sex community[6]. Upholding both truths can be difficult, but for an appropriate Christian response to occur, this must be the result.
At this juncture, an important distinction must be raised: practice external and internal of the Church. Should Christianity move to accept the practice of same-sex marriage within its congregations, it will be compromising its desire to follow Scripture. However, if it holds dogmatically against it, it will alienate people with same-sex attraction from the Church, not allowing it to fulfil its goal of “mak[ing] disciples of all nations” (Matthew 28:19 ESV).
Scriptural Analysis:
Numerous Scriptures relate to the practice of marriage and same-sex activity. Firstly, the creation account (Gen. 1-2) provides a framework where:
“God has made man and woman for one another and that our sexual desires rightly find fulfillment within heterosexual marriage.”
Richard B. Hays, The Moral Vision of the New Testament: a Contemporary Introduction to New Testament Ethics, (San Francisco: Harper San Francisco, 1996), 390.
Since the Fall, humanity has struggled to accept and adhere to this model. As such, much of the rest of Scripture’s sexual content serves as a commentary and application of this ideal relationship. The following section contains similar content to my last post – The 1 Corinthians 6:9 Debate. If you’ve read it, feel free to skip to Church Integration.
The Levitical Law prohibits same-sex sexual relations. “You shall not lie with a male as with a woman; it is an abomination” (Leviticus 18:22 ESV), and “if a man lies with a male as with a woman, both of them have committed an abomination” (Leviticus 20:13 ESV) are the key texts. Mark Achtemeier accurately asserts that the cultural context suggests these laws prohibit same-sex relations due to temple prostitution or sexual aggression[7]. However, he believes that the Levitical law does not preclude the modern notion of consensual, loving, committed same-sex sexual relationships. Upon considering the ideal format of marriage presented in the creation account, this assertion is untenable at best. It is certainly possible, indeed plausible, that the law precludes all applications of same-sex relationships. The law provides a blanket statement. It does not hint at the motivation for such acts[8].
The New Testament texts affirm the Levitical law. Two Pauline texts provide lists of vices that include homosexuality (See 1 Corinthians 6:9-11 and 1 Timothy 1:8-11). More specifically, in 1 Corinthians Paul emphasises:
“Do not be deceived: No sexually immoral people, idolaters, adulterers, or anyone practicing homosexuality, no thieves, greedy people, drunkards, verbally abusive people, or swindlers will inherit God’s kingdom.”
1 Corinthians 6:9b-10 HCSB.
For Paul, it is a matter of eternal life[9]. Some scholars contest that Paul’s language may not refer to the consensual relationships in modern society. The first word Paul uses is μαλακοὶ (malakoi), which refers to the nonconsensual partners within same-sex activity. In the Greco-Roman world, this word was regularly used to refer to pederasty, when a man would have intercourse with a young boy[10]. However, it is possibly a reference to persons classified as “soft” – to the morally weak[11]. The other word Paul uses, ἀρσενοκοῖται (arsenokoitai), is also debated. It may refer to “men engaging in sexual intercourse with men”[12], but due to the social context, same-sex proponents argue the meaning specifically relates to pederasty, a completely different idea to that of modern same-sex relations. While it is possible these texts may not include the homosexuality practiced today, that does not imply probability. At this point, it is important to emphasise that the list of vices does not single out homosexuality as a sin that causes or is a fruit of being outside God’s Kingdom; rather, all sexual immorality is included. This is an issue that all members of the church, and those outside, need to contend with.
The final text to be inspected is found in Romans. Another Pauline epistle, it begins by emphasising that the Gospel is God’s revelation of His righteousness (Romans 1:16-17). In the continued presentation of the Gospel message, it affirms that rejection of God “profoundly affects the way people think and act so that they give to idols the honor due to God”[13].
“For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.”
Romans 1:26-27 NKJV.
God gave them up, allowing humanity to use its free will to choose its direction and actions. Hays is correct in asserting that, for Paul, homosexuality is not a cause of God’s wrath; instead, it is a visible symptom of humanity’s rejection of God’s righteousness[14]. Same-sex relations are an act of sin, an act of rebellion against God, and it is all sin that the Gospel seeks to dispel. There is equality between all levels of sin.
Church Integration:
The Church community seeks to follow the Gospel message, which can be summarised in Jesus’ first words in Mark:
“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”
(Mark 1:15 ESV).
In the Gospel of Luke, Jesus tells a parable about two people. One, a pharisee, prayed in this manner: “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get” (Luke 18:11-12 ESV). In contrast, the tax collector prayed in this way:
“Unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’”
Luke 18:13b NASB.
In the Kingdom of God, of which the task of the Church is to assist with facilitating its goals both in the present time and eschatologically, it is the humble who will be justified. It is the people who do not exalt themselves but rather, who repent, crying out, “Lord, have mercy on me, a sinner” who will partake in the Kingdom of God.
“Lord, have mercy on me, a sinner.”
Same-sex attraction is not a sin unless it is acted upon. It can be acted upon either in thought or deed. Lust is a sin (Matthew 5:28), but so is all sexual immorality. It is the Church’s concern for sin that makes it necessary to speak about and battle alongside its members who fight against sin. If same-sex attracted people cannot marry under Christian tradition, if they cannot act on these attractions, if they desire to remain a part of the Church, to follow Jesus, they must seek to honour the celibate lifestyle. In his first letter to the Corinthian Church, Paul wrote about the benefits of celibacy (See 1 Corinthians 7). Without partnership, a person can more fully devote themselves to God. He even desired that everyone would be celibate like him (1 Corinthians 7:7). It is correct that heterosexual people have the option to marry; however, that is not always possible. Outside of the bounds of marriage, all Christians, no matter the level of or to whom the attraction occurs, ought to remain celibate and refrain from sexual relations.
It is permissible for same-sex attracted people to be members, even to serve and perhaps minister, in a church. Every single member battles sinful desires on a daily basis. The Church ought not to discriminate or shun members who struggle with same-sex attraction. Should instances of sin occur, care and discernment may be required to assist in the person’s recovery. Habitual sin, however, needs to be processed. But this is not exclusive to same-sex attracted people. The Holy Spirit convicts all Christians about their sin to ensure each member strives for spiritual transformation into Christ-likeness. It is a journey for every member to progress. Every person in the body of Christ has a weakness. Sometimes God may remove it; sometimes, He may not. But the appropriate response is to continually strive to build and foster personal relationship with the Triune God. For leaders who habitually sin over an elongated period of time, the Church may elect to change their role and remove them from the position. Habitual sin is a sign of idolisation, where the person worships the creature rather than the Creator. That is not the Gospel message.
Should the church shun and ostracise people of a different orientation, it will close off a significant portion of its possible audience. The Gospel message is open to all, especially the humble. When sinners come through church doors, a journey can begin, seeking to restore the person to faith and relationship with their Creator. That should always be the goal of the Church.
Community Integration:
Outside of the Church, its opinions and message can and should be presented. However, a cost and benefit analysis ought to be undertaken. The Church must stand by what it believes: same-sex activity is sinful and is a symptom of the person’s distancing from God. In a world that is post-Christendom, that means that public legislation may not and perhaps should not, always correlate with Christian values. Enforcing a lifestyle upon someone who disagrees with it can cause resentment, which will not benefit the community nor the Church as a result. For decisions in which consenting adults can make informed decisions, such as whether to enter into a same-sex marriage, the Church should be open to the general public progressing and passing such legislation if it has not already done so. For ethical issues surrounding non-consent or under-age children, such as pederasty, paedophilia and abortion, the Church ought to make its positions clear and influence public opinion, to help protect life and the young who are still in their formative years.
Conclusion:
The issue of the Church’s treatment of same-sex attraction and sexual relations will continue to be debated. This post has argued that the Christian perspective agrees that homosexual behaviour is sinful and falls short of God’s design for marriage. It is not different, however, from other sins that all members of the Church and humanity at large participate. As such, the Church ought not to discriminate against those of same-sex attraction but seek to assist these people in living the celibate lifestyle as many unmarried heterosexual people do. People of same-sex attraction can be members of the Church. Indeed it is humility that Jesus is seeking from His followers. To continually seek and build their relationship with Jesus and grow in Christ-likeness is the goal, and the Church can help facilitate that in conjunction with the leading of the Holy Spirit. The Church also should deeply consider whether it should be involved in the public legislative debates surrounding same-sex marriage, but that will change in each nation depending on its cultural status.
[1] Conor Friedersdorf, “Why Gay-Marriage Opponents Should Not Be Treated Like Racists: The Shortcomings of Stigma”, The Atlantic (April 10, 2014), accessed August 18, 2022.
[2] Scott B. Rae, Moral Choices: An Introduction to Christian Ethics, 4th edition (Grand Rapids, MI: Zondervan, 2018), 331.
[3] James C. Dobson, The Complete Marriage and Family Home Reference Guide, (Wheaton, Ill: Tyndale House, 2000), 416.
[4] Ludger H. Viefhues-Bailey, Between a Man and a Woman? Why Conservatives Oppose Same-Sex Marriage, (New York: Columbia University Press, 2010), 12 of 16, Perlego.
[5] Richard B. Hays, The Moral Vision of the New Testament: a Contemporary Introduction to New Testament Ethics, (San Francisco: Harper San Francisco, 1996), 389.
[6] Samuel Wells, Ben Quash, and Rebekah Eklund, Introducing Christian Ethics, 2nd edition (Hoboken, NJ: John Wiley & Sons Ltd, 2017), 321.
[7] Mark Achtemeier, The Bible’s Yes to Same-Sex Marriage: An Evangelical’s Change of Heart, 2nd ed. (Louisville, KY: Westminster John Knox Press, 2014), 14 of 25, Perlego.
[8] Hays, Moral Vision, 381.
[9] Russell D. Moore, and Andrew T. Walker, The Gospel and Same Sex Marriage, (Nashville TN: B&H Publishing Group, 2016), 2 of 7, Perlego.
[10] Hays, Moral Vision, 382.
[11] Jonathan Tallon, “St Paul, 1 Corinthians and homosexuality”, Bible and Homosexuality, (2018), accessed August 18, 2022.
[12] Darrin W. Snyder Belousek, Marriage, Scripture, and the Church: Theological Discernment on the Question of Same-Sex Union, (Grand Rapids, MI: Baker Academic, 2021), 18 of 27, Perlego.
[13] David G. Peterson, Romans: Evangelical Biblical Theology Commentary, (Bellingham, WA: Lexham Press, 2020), 110.
[14] Hays, Moral Vision, 388.
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