It all comes down to love. But first, we must talk about hatred.
It's time to talk about love. Love is a foundational value of Christianity, and love is one of the most important gifts God gave us as human beings.
Recent events in Statesboro have revealed a concerning lack of love toward LGBTQ+ people and those who support or affirm LGBTQ+ people. There have been secret meetings and exclusive gatherings in the aftermath of a former pastor baptizing the child of a same-sex couple. Statesboro First UMC recently held a vote on whether to disaffiliate over the issue of "human sexuality." While the church ultimately voted to remain part of the UMC, there is still a faction that is working to subvert the process laid out in denominational doctrine, attempting to overturn the results in order to join a more "traditional" denomination.
In gatherings leading up to the vote, speakers were brought in on both sides of the issue to have an open, honest dialogue with the church members. The church set up a page on its website, laid out the facts, quickly posted video of all of the discussions, and weighed the pros and cons of leaving or staying; arguably one of the most transparent disaffiliation processes in the entire country.
One speaker at an informational session take time to "out" one of his siblings, belittling them for questioning their gender identity, while advocating for joining the more traditional denomination.
In the Bible, we are told that love is the greatest commandment. We are taught to love God with all our heart, soul, and mind and to love our neighbors as ourselves. And yet, some use scripture to hurt and exclude others, particularly members of the LGBTQ+ community. It breaks my heart.
There are seven passages of scripture that are often used to justify the hatred of LGBTQ+ people. Let’s take a closer look at them with the proper context because "A text taken out of context is pretext." It's important to understand what the author of these sacred texts actually intended to say.
Recent events in Statesboro have revealed a concerning lack of love toward LGBTQ+ people and those who support or affirm LGBTQ+ people. There have been secret meetings and exclusive gatherings in the aftermath of a former pastor baptizing the child of a same-sex couple. Statesboro First UMC recently held a vote on whether to disaffiliate over the issue of "human sexuality." While the church ultimately voted to remain part of the UMC, there is still a faction that is working to subvert the process laid out in denominational doctrine, attempting to overturn the results in order to join a more "traditional" denomination.
In gatherings leading up to the vote, speakers were brought in on both sides of the issue to have an open, honest dialogue with the church members. The church set up a page on its website, laid out the facts, quickly posted video of all of the discussions, and weighed the pros and cons of leaving or staying; arguably one of the most transparent disaffiliation processes in the entire country.
One speaker at an informational session take time to "out" one of his siblings, belittling them for questioning their gender identity, while advocating for joining the more traditional denomination.
In the Bible, we are told that love is the greatest commandment. We are taught to love God with all our heart, soul, and mind and to love our neighbors as ourselves. And yet, some use scripture to hurt and exclude others, particularly members of the LGBTQ+ community. It breaks my heart.
There are seven passages of scripture that are often used to justify the hatred of LGBTQ+ people. Let’s take a closer look at them with the proper context because "A text taken out of context is pretext." It's important to understand what the author of these sacred texts actually intended to say.
Leviticus 18:22 & 20:13 - Purity Laws and the Holiness Code
The word "abomination" that appears in Leviticus 18:22 and 20:13 comes from the Hebrew word "to'ebah," which is a term used throughout the Old Testament to refer to practices that were considered unclean or impure. It is important to note that the term "to'ebah" is used to describe a wide range of actions, such as eating shellfish (Leviticus 11:10) or wearing clothing made from mixed fabrics (Deuteronomy 22:11).
It was a part of the purity laws and holiness code of the time period, which aimed to maintain the distinctiveness and separation of the Israelites from their neighbors.
The purity laws and holiness code in the book of Leviticus were specific to the ancient Israelite culture and context, and they were not intended to be universal moral laws for all time. They were meant to help the Israelites maintain their identity as a distinct people, and to provide a framework for worshiping God. The prohibitions against certain sexual practices were part of this broader framework, and were aimed at preventing Israelites from engaging in practices that were associated with the worship of other gods, as well as promoting sexual purity within the community.
It is also important to note that the understanding of homosexuality in the ancient world was very different from our modern understanding. The ancient Israelites did not have a concept of sexual orientation or identity, and same-sex relationships were viewed in the context of power dynamics and social status. In addition, the prohibitions against same-sex relationships in Leviticus were specific to men and did not address women.
Therefore, it is not accurate to use Leviticus 18:22 and 20:13 to condemn same-sex relationships between consenting adults in our modern context. To do so is to ignore the cultural and historical context in which these texts were written, and to impose a modern understanding of sexuality on ancient texts. It is important to interpret these texts in their proper context, and to recognize that they are a part of a broader cultural and religious framework that is not applicable to our modern world.
Instead of using these texts to justify hatred and discrimination, we should focus on the broader message of love and acceptance that is at the heart of the Christian faith. We are called to love one another as ourselves, and to treat all people with respect and dignity. As Jesus taught, the most important commandments are to love God with all our heart, soul, and mind, and to love our neighbor as ourselves (Matthew 22:37-39). Let us focus on these teachings, and work toward creating a more loving and accepting world for all people.
It was a part of the purity laws and holiness code of the time period, which aimed to maintain the distinctiveness and separation of the Israelites from their neighbors.
The purity laws and holiness code in the book of Leviticus were specific to the ancient Israelite culture and context, and they were not intended to be universal moral laws for all time. They were meant to help the Israelites maintain their identity as a distinct people, and to provide a framework for worshiping God. The prohibitions against certain sexual practices were part of this broader framework, and were aimed at preventing Israelites from engaging in practices that were associated with the worship of other gods, as well as promoting sexual purity within the community.
It is also important to note that the understanding of homosexuality in the ancient world was very different from our modern understanding. The ancient Israelites did not have a concept of sexual orientation or identity, and same-sex relationships were viewed in the context of power dynamics and social status. In addition, the prohibitions against same-sex relationships in Leviticus were specific to men and did not address women.
Therefore, it is not accurate to use Leviticus 18:22 and 20:13 to condemn same-sex relationships between consenting adults in our modern context. To do so is to ignore the cultural and historical context in which these texts were written, and to impose a modern understanding of sexuality on ancient texts. It is important to interpret these texts in their proper context, and to recognize that they are a part of a broader cultural and religious framework that is not applicable to our modern world.
Instead of using these texts to justify hatred and discrimination, we should focus on the broader message of love and acceptance that is at the heart of the Christian faith. We are called to love one another as ourselves, and to treat all people with respect and dignity. As Jesus taught, the most important commandments are to love God with all our heart, soul, and mind, and to love our neighbor as ourselves (Matthew 22:37-39). Let us focus on these teachings, and work toward creating a more loving and accepting world for all people.
Genesis 19 & Judges 19 - Sodom & Gomorrah
The story of Sodom and Gomorrah, as told in Genesis 19, is often used to condemn homosexuality. However, a closer reading of the text shows that the story is actually about hospitality, and not about same-sex relationships.
In the story, two angels visit Sodom and are greeted by Lot, who insists that they come to his home for the night. However, the men of Sodom surround Lot's house and demand that the angels be handed over to them so that they may have sex with them. Lot refuses and offers his own daughters instead, which the men reject. The angels then strike the men with blindness and lead Lot and his family out of the city before destroying it with fire and brimstone.
It is important to note that the men of Sodom were not interested in a consensual relationship with the angels, but were attempting to rape them. This is evident from the fact that Lot offers his daughters as an alternative, and from the angels' response in striking the men with blindness. Rape is a violent act that is condemned throughout the Bible, and has nothing to do with loving, consensual relationships between adults of the same gender.
Some scholars believe that the men of Sodom were engaging in a ritualistic form of sexual violence. The men of Sodom were engaging in a type of gang rape that was meant to humiliate and degrade the victims. This interpretation is supported by the fact that the men of Sodom did not simply want to have sex with the angels, but rather they wanted to "know" them in a way that was violent and abusive.
The story of Judges 19, which is often compared to the story of Sodom and Gomorrah, also has nothing to do with homosexuality. In this story, a Levite and his concubine are traveling through the city of Gibeah and are offered hospitality by an old man. However, the men of the city demand that the Levite be handed over to them so that they may have sex with him. The Levite instead offers his concubine, who is raped and killed by the men.
This story, like the story of Sodom and Gomorrah, is about the importance of hospitality and the consequences of failing to show it. The men of Gibeah were not interested in a consensual relationship with the Levite, but were attempting to rape and degrade him.
In both of these stories, the sin is not homosexuality, but the violent rejection of hospitality, rape, and the abuse of power. We need to approach these stories with an understanding of the cultural and historical context in which they were written, and not to use them as a weapon to condemn people who are simply trying to love and be loved.
In the story, two angels visit Sodom and are greeted by Lot, who insists that they come to his home for the night. However, the men of Sodom surround Lot's house and demand that the angels be handed over to them so that they may have sex with them. Lot refuses and offers his own daughters instead, which the men reject. The angels then strike the men with blindness and lead Lot and his family out of the city before destroying it with fire and brimstone.
It is important to note that the men of Sodom were not interested in a consensual relationship with the angels, but were attempting to rape them. This is evident from the fact that Lot offers his daughters as an alternative, and from the angels' response in striking the men with blindness. Rape is a violent act that is condemned throughout the Bible, and has nothing to do with loving, consensual relationships between adults of the same gender.
Some scholars believe that the men of Sodom were engaging in a ritualistic form of sexual violence. The men of Sodom were engaging in a type of gang rape that was meant to humiliate and degrade the victims. This interpretation is supported by the fact that the men of Sodom did not simply want to have sex with the angels, but rather they wanted to "know" them in a way that was violent and abusive.
The story of Judges 19, which is often compared to the story of Sodom and Gomorrah, also has nothing to do with homosexuality. In this story, a Levite and his concubine are traveling through the city of Gibeah and are offered hospitality by an old man. However, the men of the city demand that the Levite be handed over to them so that they may have sex with him. The Levite instead offers his concubine, who is raped and killed by the men.
This story, like the story of Sodom and Gomorrah, is about the importance of hospitality and the consequences of failing to show it. The men of Gibeah were not interested in a consensual relationship with the Levite, but were attempting to rape and degrade him.
In both of these stories, the sin is not homosexuality, but the violent rejection of hospitality, rape, and the abuse of power. We need to approach these stories with an understanding of the cultural and historical context in which they were written, and not to use them as a weapon to condemn people who are simply trying to love and be loved.
Romans 1:26-27 - Lascivious Relationships
The context of this passage is a larger argument by Paul about the sinful state of humanity and how all people are in need of God's saving grace. In this particular section, Paul is specifically discussing how people have turned away from God and engaged in sexual immorality, specifically idolatrous practices that included sexual rituals.
Regarding the mention of same-sex activity, this passage is often interpreted as a condemnation of homosexuality. However, it is extremely important to consider the cultural context of the time in which Paul was writing. Ancient Greco-Roman culture often included sexual activity between men, but it was typically in the context of pederasty, a relationship between an older man and a younger boy. These relationships were often exploitative and unequal, and were viewed negatively by many in the culture. It is possible that Paul's condemnation was more specifically targeting these types of exploitative relationships rather than all same-sex relationships.
The language used in this passage has been debated among scholars. The Greek words translated as "unnatural" could also be interpreted as "unconventional" or "atypical." This has led some scholars to argue that Paul's condemnation was not necessarily of same-sex activity itself, but rather of activity that deviated from a loving consensual relationship.
Paul's condemnation of sexual activity in this passage is only one part of a larger argument about the sinful state of humanity. It is not a central or defining part of Paul's message or theology.
Recognize that the cultural and societal understandings of gender and sexuality have evolved significantly since the time of Paul. The concept of homosexuality as an innate, natural sexual orientation was not widely recognized or understood in Paul's time. Therefore, it is difficult to apply modern understandings of sexual orientation and identity to ancient texts like Romans.
Jesus birth was "unnatural", "unconventional", and "atypical". And in his life on Earth, Jesus himself challenged and upended cultural norms and expectations regarding gender and sexuality. For example, he elevated the status of women, interacted with those who were marginalized and oppressed, and challenged traditional gender roles.
2 Corinthians 5:17 says, "Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!" This verse is part of a larger section of the book of 2 Corinthians in which the apostle Paul is discussing the concept of reconciliation between God and humanity through Christ.
Just as Christ's birth and teachings upended the social norms and laws of his time, the transformative power of Christ can bring about a new way of understanding and living out our relationships with others, including those who may identify as LGBTQ+. Rather than relying on outdated interpretations of scripture to condemn and judge others, we can look to the transformative power of Christ to bring about love, compassion, and acceptance toward all people.
Regarding the mention of same-sex activity, this passage is often interpreted as a condemnation of homosexuality. However, it is extremely important to consider the cultural context of the time in which Paul was writing. Ancient Greco-Roman culture often included sexual activity between men, but it was typically in the context of pederasty, a relationship between an older man and a younger boy. These relationships were often exploitative and unequal, and were viewed negatively by many in the culture. It is possible that Paul's condemnation was more specifically targeting these types of exploitative relationships rather than all same-sex relationships.
The language used in this passage has been debated among scholars. The Greek words translated as "unnatural" could also be interpreted as "unconventional" or "atypical." This has led some scholars to argue that Paul's condemnation was not necessarily of same-sex activity itself, but rather of activity that deviated from a loving consensual relationship.
Paul's condemnation of sexual activity in this passage is only one part of a larger argument about the sinful state of humanity. It is not a central or defining part of Paul's message or theology.
Recognize that the cultural and societal understandings of gender and sexuality have evolved significantly since the time of Paul. The concept of homosexuality as an innate, natural sexual orientation was not widely recognized or understood in Paul's time. Therefore, it is difficult to apply modern understandings of sexual orientation and identity to ancient texts like Romans.
Jesus birth was "unnatural", "unconventional", and "atypical". And in his life on Earth, Jesus himself challenged and upended cultural norms and expectations regarding gender and sexuality. For example, he elevated the status of women, interacted with those who were marginalized and oppressed, and challenged traditional gender roles.
2 Corinthians 5:17 says, "Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!" This verse is part of a larger section of the book of 2 Corinthians in which the apostle Paul is discussing the concept of reconciliation between God and humanity through Christ.
Just as Christ's birth and teachings upended the social norms and laws of his time, the transformative power of Christ can bring about a new way of understanding and living out our relationships with others, including those who may identify as LGBTQ+. Rather than relying on outdated interpretations of scripture to condemn and judge others, we can look to the transformative power of Christ to bring about love, compassion, and acceptance toward all people.
I Corinthians 6:9 - Broad Strokes
In this passage, Paul is addressing a specific issue in the Corinthian church where believers were taking each other to court instead of resolving disputes among themselves. Paul admonishes them for this behavior and then gives a list of vices that will keep people out of the kingdom of God. This list includes things like sexual immorality, idolatry, theft, drunkenness, and slander.
The Greek word used for "sexual immorality" in this passage is "porneia," which is a broad term that can refer to any sexual activity that falls outside of heterosexual marriage. This can include adultery, premarital sex, and even prostitution.
It's important to note that this word does not specifically refer to homosexuality.
Also, the word used for "homosexual offenders" in some translations is "arsenokoitai," which is a compound word made up of "arsen" (meaning "male") and "koitai" (meaning "beds" or "sex"). The exact meaning of this term is debated among scholars, but it's generally thought to refer to some form of exploitative same-sex activity, possibly involving prostitution or pederasty, and not loving, consensual relationships.
Today, our understanding of sexuality and gender has evolved and we recognize that same-sex relationships can be just as loving and committed as heterosexual relationships.
The Greek word used for "sexual immorality" in this passage is "porneia," which is a broad term that can refer to any sexual activity that falls outside of heterosexual marriage. This can include adultery, premarital sex, and even prostitution.
It's important to note that this word does not specifically refer to homosexuality.
Also, the word used for "homosexual offenders" in some translations is "arsenokoitai," which is a compound word made up of "arsen" (meaning "male") and "koitai" (meaning "beds" or "sex"). The exact meaning of this term is debated among scholars, but it's generally thought to refer to some form of exploitative same-sex activity, possibly involving prostitution or pederasty, and not loving, consensual relationships.
Today, our understanding of sexuality and gender has evolved and we recognize that same-sex relationships can be just as loving and committed as heterosexual relationships.
I Timothy 1:10 - Righteousness
the broader context of I Timothy emphasizes the importance of living in a way that is pleasing to God and avoiding sinful behavior. This includes a wide range of sins, not just those related to sexuality.
The message of I Timothy is not about shaming or condemning individuals based on their sexual orientation or behavior. Instead, it's a call to live in a way that honors God and brings glory to God's name. This involves seeking God's guidance and transforming our hearts and minds to align with God's will.
The Greek word "malakoi" is somewhat ambiguous and can be interpreted in various ways. Some scholars argue that "malakoi" refers to men who are effeminate or soft, rather than specifically referring to homosexual behavior. Others argue that it refers to male prostitutes or those who engage in same-sex relationships as the passive or receiving partner.
Regardless of how "malakoi" is interpreted, this passage is just one small part of a larger message in the New Testament about living a holy and righteous life.
The message of I Timothy is not about shaming or condemning individuals based on their sexual orientation or behavior. Instead, it's a call to live in a way that honors God and brings glory to God's name. This involves seeking God's guidance and transforming our hearts and minds to align with God's will.
The Greek word "malakoi" is somewhat ambiguous and can be interpreted in various ways. Some scholars argue that "malakoi" refers to men who are effeminate or soft, rather than specifically referring to homosexual behavior. Others argue that it refers to male prostitutes or those who engage in same-sex relationships as the passive or receiving partner.
Regardless of how "malakoi" is interpreted, this passage is just one small part of a larger message in the New Testament about living a holy and righteous life.
So Again, It all comes down to love.
We must not succumb to the ways of this world to be selfish, bigoted, and hateful. Hatred is, in fact, what is incompatible with Christ's teachings, not homosexuality.
We must stand firm in our commitment to be united in love and solidarity. Divisiveness and hatred have no place in the kingdom of God. Gay, straight, trans, or whoever God made you to be, we must remember that we are all children of God, created in God's image, and called to love and support one another.
These scriptures have been used to justify hate and discrimination against the LGBTQ+ community, but we must remember that Jesus taught us to love one another as God loves us. Let us follow Christ's example and show compassion and kindness to everyone, regardless of their sexual orientation or gender identity.
Jesus, during his time on Earth, was a champion for the marginalized, healing those who were cast aside by society. He spoke out against hypocrisy, pride, and legalism, calling out the Pharisees and Sadducees for their oppressive religious rules and regulations. Sadly, the United Methodist Church has also burdened its members with heavy rules, as seen in the Book of Discipline. However, Jesus never condemned a specific group of people based on their identity or characteristics. Instead, he consistently extended love, forgiveness, and grace to all, including sinners and outcasts. Because of Jesus, our sins are washed away.
As the United Methodist Church moves forward toward a more inclusive, Christlike future, there is a growing movement of pastors who are following in Jesus' footsteps and working toward inclusion of marginalized groups. Unfortunately, this progress has faced pushback through the form of disaffiliations and modern day religious groups who would rather enforce unjust laws and oppress others than honor love and uplift others, all under the false flag of "Tradition."
Ultimately, when someone is baptized in the United Methodist Church, they commit to renouncing the spiritual forces of wickedness and resisting evil, injustice, and oppression in all forms. Let us remember that the foundation of our faith is built on love and liberation, and we must strive to resist the evils of this world like exclusion and bigotry. The new day dawning in the United Methodist Church is one of inclusion, acceptance, and love for all of God's children. Thank God for that!
God's love extends to all people, no matter who they are or what they believe. We are called embrace this love and share it with others. We must fight against the hate and bigotry that threaten to tear us apart and instead choose love and acceptance.
Let us remember that love is at the heart of God's plan for us. It is what unites us and gives us hope.
May God's love continue to guide us in all that we do. Amen.
We must stand firm in our commitment to be united in love and solidarity. Divisiveness and hatred have no place in the kingdom of God. Gay, straight, trans, or whoever God made you to be, we must remember that we are all children of God, created in God's image, and called to love and support one another.
These scriptures have been used to justify hate and discrimination against the LGBTQ+ community, but we must remember that Jesus taught us to love one another as God loves us. Let us follow Christ's example and show compassion and kindness to everyone, regardless of their sexual orientation or gender identity.
Jesus, during his time on Earth, was a champion for the marginalized, healing those who were cast aside by society. He spoke out against hypocrisy, pride, and legalism, calling out the Pharisees and Sadducees for their oppressive religious rules and regulations. Sadly, the United Methodist Church has also burdened its members with heavy rules, as seen in the Book of Discipline. However, Jesus never condemned a specific group of people based on their identity or characteristics. Instead, he consistently extended love, forgiveness, and grace to all, including sinners and outcasts. Because of Jesus, our sins are washed away.
As the United Methodist Church moves forward toward a more inclusive, Christlike future, there is a growing movement of pastors who are following in Jesus' footsteps and working toward inclusion of marginalized groups. Unfortunately, this progress has faced pushback through the form of disaffiliations and modern day religious groups who would rather enforce unjust laws and oppress others than honor love and uplift others, all under the false flag of "Tradition."
Ultimately, when someone is baptized in the United Methodist Church, they commit to renouncing the spiritual forces of wickedness and resisting evil, injustice, and oppression in all forms. Let us remember that the foundation of our faith is built on love and liberation, and we must strive to resist the evils of this world like exclusion and bigotry. The new day dawning in the United Methodist Church is one of inclusion, acceptance, and love for all of God's children. Thank God for that!
God's love extends to all people, no matter who they are or what they believe. We are called embrace this love and share it with others. We must fight against the hate and bigotry that threaten to tear us apart and instead choose love and acceptance.
Let us remember that love is at the heart of God's plan for us. It is what unites us and gives us hope.
May God's love continue to guide us in all that we do. Amen.
Your thoughts?
Anyone is allowed to share their opinion in the comment box below. Agree? Disagree? Need a place to vent? Need a place to preach? Here's your chance. 💜 I might even respond to your comment to continue the dialogue.