Is homosexuality a sin?

Question 2 - In your opinion, do the Scriptures object to homosexuality?

Rev Dr William R Stayton (Baptist -- minister, certified sexologist, associate professor of psychiatric and human behaviour, servant on faculty of LaSalle University's graduate department of religious studies, holder of master of divinity from Andover Newtown Theological School and a Th.D. in psychology from Boston university):

Q1: Absolutely not! There is nothing in the Bible or in my own theology that would lead me to believe that God regards homosexuality as sin. God is interested in our relationships with ourselves, others, the things in our lives, and with God (MAT 23:36-40). There is nothing in the mind of God that could be against a loving, sexual relationship, freely entered into, without coercion, among sincere adults whether gay, bisexual or straight.

Q2: There is _nothing_ in the Bible regarding homosexual orientation. In fact, the Bible does not concern itself with sexual orientation. It does speak out probably against gang rape, male prostitution for religious purposes, and pederasty (sex between an adult and youth). I lead bible study programs on this subject and am convinced that the Bible does not address the issue of a person's sexual orientation.

Bishop John S Spong (Episcopal -- bishop, most published member of the Episcopal house of bishops, author to 11 books and 50 published articles, phi beta kappa graduate of UNC Chapel Hill, holds masters in divinity and an honorary doctorate in divinity from Protestant Episcopal Theological Seminary, received honorary doctorate in divinity from St Paul's College):

Q1: Some argue that since homosexual behaviour is "unnatural" it is contrary to the order of creation. Behind this pronouncement are stereotypical definitions of masculinity and femininity that reflect rigid gender categories of patriarchal society. There is nothing unnatural about any shared love, even between two of the same gender, if that experience calls both partners to a fuller state of being. Contemporary research is uncovering new facts that are producing a rising conviction that homosexuality, far from being a sickness, sin, perversion or unnatural act, is a healthy, natural and affirming form of human sexuality for some people. Findings indicate that homosexuality is a given fact in the nature of a significant portion of people, and that it is unchangeable.

Our prejudice rejects people or things outside our understanding. But the God of creation speaks and declares, "I have looked out on _everything_ I have made and `behold it (is) very good'." (GEN 1:31). The word of God in Christ says that we are loved, valued, redeemed, and counted as precious no matter how we might be valued by a prejudiced world.

Q2: There are few biblical references to homosexuality. The first, the story of Sodom and Gomorrah, is often quoted to prove that the Bible condemns homosexuality. But the real sin of Sodom was the unwillingness of the city's men to observe the laws of hospitality. The intention was to insult the stranger by forcing him to take the female role in the sex act. The biblical narrative approves Lot's offer of his virgin daughters to satisfy the sexual demands of the mob. How many would say, "_This_ is the word of the Lord"? When the Bible is quoted literally, it might well be well for the one quoting to read the text in its entirety.

Leviticus, in the Hebrew Scriptures, condemns homosexual behaviour, at least for males. Yet, "abomination", the word Leviticus uses to describe homosexuality, is the same word used to describe a menstruating woman. Paul is the most quoted source in the battle to condemn homosexuality (ROM 1:26-27 and 1 COR 6:9-11). But homosexual activity was regarded by Paul as a punishment visited upon idolaters *by* God because of their unfaithfulness. Homosexuality was not the sin but the punishment.

In 1 COR 6:9-11, Paul gave a list of those who would not inherit the Kingdom of God. That list included the immoral, idolaters, adulterers, sexual perverts, thieves, the greedy, drunkards, revilers, and robbers. Sexual perverts is a translation of two words; it is possible that the juxtaposition of _malakos_, the soft, effeminate word, with _arsenokoitus_, or male prostitute, was meant to refer to the passive and active males in a homosexual liaison.

Thus, it appears that Paul would not approve of homosexual behaviour. But was Paul's opinion about homosexuality accurate, or was it limited by the lack of scientific knowledge in his day and infected by prejudice born of ignorance? An examination of some of Paul's other assumptions and conclusions will help answer this question. Who today would share Paul's anti-Semitic attitude, his belief that the authority of the state was not to be challenged, or that all women ought to be veiled? In these attitudes Paul's thinking has been challenged and transcended even by the church! Is Paul's commentary on homosexuality more absolute than some of his other antiquated, culturally conditioned ideas?

Three other references in the New Testament (in Timothy, Jude and 2 Peter) appear to be limited to condemnation of male sex slaves in the first instance, and to showing examples (Sodom and Gomorrah) of God's destruction of unbelievers and heretics (in Jude and 2 Peter respectively).

That is all that Scripture has to say about homosexuality. Even if one is a biblical literalist, these references do not build an ironclad case for condemnation. If one is not a biblical literalist there is no case at all, nothing but prejudice born of ignorance, that attacks people whose only crime is to be born with an unchangeable sexual predisposition toward those of their own sex.

Bishop R Stewart Wood Jr (Episcopal -- graduate of Dartmouth College, masters degree in counselling from Ball State University, masters and doctorate degrees in divinity from Virginia Theological Seminary):

Q1: No. Our sexual orientation is a given, something we discover about ourselves -- some might say "a gift from God". How one relates to others -- caring or exploiting -- is the source of sin.

Q2: I am aware of the concern for certain homosexual acts and see no addressing [in the Scriptures] of the condition or orientation.

Rabbi Jeffrey Lazar (Reformed Judaism -- educator at Temple Sinai in Atlanta, holds bachelors degree from Syracuse University, bachelors and masters degree in Hebrew Letters from Hebrew Union College, member and trustee of the National Association of Temple Educators):

Q1: First of all, I do not know what God thinks. In my opinion, homosexuality is not a sin, but an alternate lifestyle. In my opinion, homosexuality by itself is not immoral. When sex is used to corrupt, for prurient and/or exploitative purposes or selfish reasons or to hurt someone else, this is immoral.

Q2: The Bible, in my opinion, is very clear in its objection to homosexuality.

Rabbi Janet R Marder (Reformed Judaism -- associate director for the Union of American Hebrew Congregations Pacific Southwest Council, graduate of University of California at Santa Cruz, co-chair of Nechama, an AIDS/HIV education program for the Jewish community):

Q1: The God I worship endorses loving, committed, monogamous relationships, regardless of the gender of those involved.

Q2: I believe that the Hebrew Bible strongly condemns homosexuality. While it is part of my tradition, I do not regard all Biblical laws as binding on me. The Biblical condemnation of homosexuality is based on human ignorance, suspicion of those who are different, and an overwhelming concern for ensuring the survival of the people. Since the Bible regards homosexuality as a capital crime, it clearly assumes that homosexuality is a matter of free choice, a deliberate rebellion against God. We have learned from modern science that people do not choose to be gay or straight; hence it is neither logical nor moral to condemn those whose nature it is to be gay or lesbian.

Rabbi Dr David Teutsch, PhD (Reconstructionist Judaism -- executive vice president and director of contemporary civilisations at Reconstructionist Rabbinical College, holds bachelors in general studies from Harvard University and masters degree in Hebrew Letters from Hebrew Union College and PhD in social system science from the University of Pennsylvania):

Q1: Homosexuality -- as is true of heterosexuality -- is a naturally occuring sexual orientation that can be expressed in more ethical and less ethical ways. In itself homosexual love making is not sinful.

Q2: The Scriptural references to homosexuality make no comment on lesbianism. They object to male homosexuality on three grounds: cultic prostitution, unnaturalness, and "spilling seed" or Onanism. Homosexuality has been shown to be natural in animals and humans. Gay men today are not involved in cultic acts. And the spilling of seed through heterosexual, homosexual or masturbatory acts is not an issue for me. Thus I take this prohibition no more seriously than many others, such as that against lending money at interest, that do not make sense in the first place.

Rabbi Marc H Wilson (Independent Traditional Judaism -- holds bachelor degree in sociology from DePaul University and a bachelor degree in Hebrew Literature, holds a Hebrew Teacher and Principal licence from Hebrew Theological College, columnist in nine newspapers and via one wire service):

Q1: No, not so long as the behavior is: a) not obsessive (as would be true, likewise, of heterosexuality) b) responsible and safe (ditto as above) c) non-abusive (ditto as above) d) the manifestation of a loving, respectful relationship (Jewish Bible, Old Testament)

Q2: [It was sin] only insofar as that at _that [biblical] time_ homosexual behaviour was a manifestation of abusive sexual practices associated with idolatry and fertility cultism, and thus an "abomination" because of the association, not because of the intrinsic "relationship". Also, because it was "unnatural", that is non-procreative, understandably in the _tribal_ times when procreation was of highest priority.

Bishop Stanley E Olson (Lutheran -- holds undergraduate degree from Wittenberg University, seminary trained at Luther-Northwestern Seminary, holds an honorary doctor of divinity from California Lutheran University):

Q1/Q2: Biblical scholars are busy restudying the few verses which have often been regarded as anti-homosexual. One thing is clear, these few verses do not refer to homosexuality as we understand and use that term today. The Biblical texts do speak against sexual exploitation and rape whether committed by persons with a heterosexual or homosexual orientation. The great message of Scripture is of a God of unbounded love for the human family. If God has any preference at all, it is for "the least", "the lost" and "the last". God's amazing grace, compassion and salvation is open to everyone. Jesus is very clear in placing his gospel beyond the limitations of churches and denominations. He says, "I have other sheep that are not of this fold; I must bring them also. So that there shall be one flock, one shepherd" (JOHN 10:16). Here is a partial list of verses that has every right in being equally addressed to homosexual or heterosexual Christians: John 3:16, Galatians 3:27, Ephesians 2:8-9, Romans 3:21-24, Acts 10.

Dr Carl O McGrath, PhD (Former Mormon -- was a member of church for 50 years, past Stake high councillor, resigned from church over church's position on homosexuality in 1989, holds a PhD from the University of Washington and currently serves there as a clinical assistant professor):

Q1: My sexuality is a God-given state of being which includes natural erotic attractions and desires. In moving from infancy to adulthood, part of my work is to allow myself to experience my eroticism in ways that enable me to discover who I actuall am, not who society says I should be. I believe that the Creator of our natural erotic attractions, whether they are for opposite or same-sex persons, views our eroticism as an intrinsic and beautiful part of who God intended us to be. God did not intend that there would be one way of being sexual. Even among heterosexual people, there is no one "right" way to be sexual. Our uniqueness comes from the creativity of God at the most basic level. I believe God is please when we respond to our unique form of sexuality in ways that are life-giving. I believe that it is life giving when sexual relationships reflect a high degree of mutuality, love, and justice.

Q2: The Scriptures of my relgious tradition include the _Holy Bible_, _Book of Mormon_, _Doctrine and Covenants_, and _Pearl of Great Price_. There are five references in the Bible that I grew up believing to be Scriptural proof against homosexuality. However, I now believe it would be a mistake to rely upon these references in forming my conclusions about homosexuality for the following reasons: a) What I have learned from living my life is that those references in the Bible are not speaking to the truth I have experienced in relation to how God views homosexual love. b) Although the General Authorities of my church have expressed strong negative opinions about homosexuality, none of our latter day Prophets have proclaimed revelation from God on this issue, including President Spencer W Kimball who has probably been the most oustpoken on this topic. c) None of the words we attribute to Christ make any reference to homosexuality. d) None of the latter-day Scriptures make any reference to homosexuality.

Rev Dr George R Edwards, PhD (Presbyterian -- professor emeritus of new testament theology at Louisville Presbyterian Theological Seminary, holds masters in diviinty from LPTS and a PhD from Duke University, taught new testament theology studies at LPTS from 1958-1985, member of Society of Biblical Literature):

Q1: God does not regard homosexuality as a sin any more than heterosexuality. Sin is lack of respect for God; it is a lack of love or respect for other persons. Whether gay or straight, therefore, one _may_ sin against God or others. But God forgives us when we sin and strengthens us in resisting sin. We are led by God's forgiving love to become more respectful and loving toward God and towards others, even those we don't _"like"_.

Q2: The Scriptures are very important because they teach us God's love for all, gay or straight. But the Scriptures are old, thousands of years old, written even before the word "homosexual" existed. Same sex acts involving the genitals -- we call these "homogenital" -- seem in Scripture to be thought of as a result of idol worship. See, for example, Romans 1:18-27. Nor do the Scriptures seem to understand what we mean today by "sexual orientation". Sexual acts which are injurious, disrespectful, or unloving toward the other person are wrong. So I believe that the Scriptures approve of homosexuality and even homogenital acts that are kind, generous, loving, and respectful of the other person, just as in the case of heterosexuality or heterogenital acts.

Rev Harry L Holfelder (Presbyterian -- chair of AIDS Interfaith Network of Baltimore and is senior pastor of local church, is active with the Maryland Interfaith Legislative Committee):

Q1: No, I do not think that God regards homosexuality as a sin. I believe that one's sexual preference is first and foremost a matter of biology (creation) and only secondarily a matter of choice (responsibility). Since I also believe that all God creates is good, I conclude that human sexuality (not a matter of choice for anyone) is good, whether that sexual expression be heterosexual or homosexual.

Q2: A careful and sensitive reading of the Scriptures does not lead to the automatic conclusion that homosexuality is a sin. There are passages, especially in the "holiness literature" that suggests this conclusion. However, the overall message of Scripture in this matter is fare more positive than negative. Biblically, the issue is the goodness of human sexuality and the use of that gift in covenant relationships. For me a more important question is that of the relationship of God in Christ to a human being. In this relationship I see no barriers, even sexual ones.

Sister Mary Ann Ford (Roman Catholic -- member of Sisters, Servants of the Immaculate Heart of Mary for 39 years, holds masters degree in mathematics and in pastoral ministry, has taught in mathematics and religious instruction in high schools and later colleges, chaplain of the Detroit chapter of Dignity for the past 15 years):

Q1: Two truths are especially relevant in thinking this through. First we have a theological point. God, the one who has made all of creation, loves and cherishes all creatures without exception. Second, modern psychology shows us that homosexual orientation is set by age five or six. Most psychologists agree that that it is not a matter of choice, whether orientation is inborn as some think or acquired very early as other say. How then could an all-loving God possibly violate Divine nature and regard homosexuals as "sinners"?

Q2: Contemporary Biblical scholars are indicating that the idea of homosexual orientation was unknown to the writers of the Sacred Scripture. Certainly they had no knowledge of the Kinsey research which established the existence of a continuum along which all of us are somewhere between the end points of totally heterosexual thorugh bisexuality to exclusively homosexual. Many of the oft-quoted "condemnatory passages" may assume that heterosexuals are acting out of their violation of their "nature". There also is question as to whether words which appear in our English texts refer in some cases in the original languages not to homosexuals but male prostitutes which were used in pagan worship. Certainly, nowhere does the Bible legislate on the matter of loving sexual activity between consenting adults in committed relationships.

Sister Jeannine Gramick, PhD (Roman Catholic -- member of School Sisters of Notre Dame since 1960, holds PhD in education from University of Pennsylvania, was assistant professor of mathematics and education at the College of Notre Dame Maryland, conducts theological, sociological and ministerial workshops nationwide on the dimensions of homosexuality):

Q1: God has created people with romantic and physical attractions to the same sex, as well as those with attractions to the opposite sex. Many, if not most, people, we are now discovering, have both kinds of attractions in varying degrees. All of these feelings are natural and are considered good and blessed by God. These feelings and attractions are not sinful. Most Catholic moral theologians now hold that homogenital behaviour, as well as heterogenital behaviour, is good and holy in God's sight when it is an expression of a special and unique love which one person has for another. Both homosexual and heterosexual genital expression can be sinful if they are manipulative, dishonest, or unloving actions.

Q2: When read at face value, the Scriptures have nothing positive to say about homogenital behaviour. However, most Christians do not interpret the Bible literally; they try to understand the Scriptures in their historical and cultural context and see what meaning the Scriptures have for us today. The Scriptures were written approximately 2000 or more years ago when there was no knowledge of constitutional homosexuality. The Scripture writers believed that all people were naturally heterosexual so that they viewed homosexuality activity as unnatural. Women today are pointing out that the inferiority of women expressed in the scriptures was a product of culture and the times in which the Bible was written; it should not be followed today, now that we are beginning to appreciate the natural and God-given equality of men and women. Similarly, as we know that homosexuality is just as natural and God-given as heterosexuality, we realise that the Biblical injunctions against homosexuality were conditioned by the attitudes and beliefs about this form of sexual expression which were held by people without benefit of centuries of scientific knowledge and understanding. It is unfair of us to expect or impose a twentieth century mentality and understanding about equality of genders, races and sexual orientations on the Biblical writers. We must be able to distinguish the eternal truths the Bible is meant to convey from the cultural forms and attitudes expressed there. Rev C Robert Nugent (Roman Catholic -- co-editor of "The Vatican and Homosexuality", holds degrees from St Charles College, St Charles Theologate, a degree in library science from Villanova University and a Masters of Sacred Theology from Yale University Divinity School): Q1: I do not believe that God regards homosexuality as a "sin" if homosexuality means the psychosexual identity of lesbians or gay persons, which we know from contemporary scientific studies is within the boundaries of healthy, human psychological development, and which seems to be as natural for some people as heterosexuality is for others. If homosexuality means the emotional, intimate bonding in same-gender relationships of love and friendship, I believe that since God is love, where there is authentic love, God is present. Where god is present, there can be no sin. If homosexuality means same-gender erotic, physical expressions of union and pleasure, the possiblity of personal sin exists in homosexuality -- as it does in heterosexuality -- depending on the interplay of three factors including the physical behaviour itself and its meaning for the person, the personal motives and intents of the person acting, and the individual and social consequences or results of the behaviour. For many people, sexual behaviour which is exploitative, coercive, manipulative, dishonest, selfish or destructive of human personhood is sinful; for all people "sin" means freely acting contrary to one's deeply held moral or ethical convictions, whether these come from organised religion or a personally developed value system. In speaking of the "sinfulness" of same-gender genital expressions, the Roman Catholic Bishops of Washington say that "...no one except Almighty God can make certain judgements about the personal sinfulness of acts (_The Prejudice Against Homosexuals and the Ministry of the Church_, Washington State Catholic Conference, 1983).

Q2: Catholicism uses four major sources for principles and guidance in ethical questions like homosexuality: scripture, tradition (theologians, church documents, official teachings, etc), reason, and human experience. All are used in conjunction with one another. Scripture is fundamental and primary authoritative Catholic source -- but not the _only_ source. Biblical witness is taken seriously, but not literally. An individual scriptural text must be understood in the larger context of the original language and culture, the various levels of meanings, and the texts' applications to contemporary realities in light of the role of the community's and its official leadership role in providing authoritative interpretations. Both Jewish and Christian scriptures do speak negatively of certain form of same-gender (generally male) sexual _behaviour_ (not same-gender _love_), especially when associated with idol worship, lust, violence, degradation, prostitution, etc. Whether scriptures condemn all and every form of same-gender sexual expression _in and of itself_ for all times, places and individuals is the topic of serious theological and Biblical discussion and debate.

Same-gender expressions of responsible, faithful love in a convenanted relationship between two truly homosexually oriented people not gifted with celibacy is not something envisioned by scriptures. Whether this form of homosexuality violates biblical or anthropoligcal principles of sexuality and personhood -- especially in light of current scientific knowledge and human experience about the homosexual orientation -- is a key issue facing the churches and religious groups today.

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