Does the Bible talk about homosexuals?

German Bibles mentioned pedophilia

Before we start: No the Bible does not talk about ‘homosexuals’. The word was only coined (in German) in 1869 and the collection of ideas if expresses in particular at of a sexual orientation may only have emerged a little earlier. Therefore, there is no way (in a simple straightforward sense) that the Bible writers could talk about ‘homosexuals’.

Enter Ed Oxford

Someone linked to a post by Ed Oxford, on the Gay Christian Blog Forge. His post has the title ‘Has “Homosexual” always been in the Bible?’ What interests (and perhaps incenses) him is the habit (beginning in the 1946 with the RSV) of Bible translators using this word to translate Hebrew or Greek terms. Ed is particularly taken with the translations in German and other Germanic languages beginning with Luther which render the term arsenokoites in two of the key New Testament passages (1 Cor 6:9-10 and 1 Tim 1:10) in ways which speak of the sexual abuse of boys.

Ed has a point, many Bible translators from 1946 onward have clearly allowed their own preconceptions to drive their translations in the search for relevance to say something the biblical authors would not have been saying.

Actually perhaps Ed could have (like Luther?) gone back to Jerome (4th C) Latin translation. Jerome rendered the key term in 1 Cor 6:9 as ‘masculorum concubitores‘. The concubitores bit poses few problems it refers to sleeping together (both literally and metaphorically). however mas = a man or male, the –culus suffix is usually some form of diminuitive, so (as Luther presumably assumed) the phrase could mean ‘those who sleep with little men = boys’. though masculus can refer to adult men, as Tyndale and others seem to have assumed.

What this information about English translations does is to warn us that the translation of these few key passages is far from simple and straightforward.

If you want a simple and straightforward presentation of the key passages from a gay affirming perspective you could do worse than the short post by Justin Cannon on GayChurch.org titled ‘The Bible, Christianity and Homosexuality‘. Personally I am finding the affirming case stronger and the ‘traditional’ case weaker as time passes. Maybe I’ll have to actually read Loader’s more solid work one day to convince me!

Changing our Mind

I’m reading Gushee’s book Changing our Mind.1 While reading, I posted a short quote on Facebook, which provoked interesting discussion, and happily no vitriol. One of the points made there, which was also made by Gushee’s main critic back in 2015 when the book was new, is that Gushee does not do serious exegesis on the key passages. I plan to think about that critique in this post. This post is not a careful presentation and analysis of Gushee’s writing, rather it summarises what he seems to me to be saying – that is, I may have got him wrong, or gone beyond what he says, but this is how his argument looked as I read it.2

The first part of the book (roughly half), after setting the scene, deals with the biblical texts and arguments most often cited in support of the traditional Christian ethical position on LGBTQ sexuality. As I understand it, Gushee is making the point that all of the passages that may directly address the issue are either seriously debatable (the story of Sodom, or what the terms malakos and arsenokoitos referred to exactly) or are not directly addressing our questions but are concerned to make other points (Romans 1).

On Romans 1 it seems to me that Gushee follows Loader in agreeing that Paul understood sex between partners of the same biological gender as abhorrently unnatural. This indeed tells us Paul’s attitudes, but the text does not address our questions, and aspects of sex are mentioned as illustrations rather than the main point. To me this implies that Paul is not teaching about sexual ethics here.3 Now, when we affirm Scripture as authority we are careful not to claim that everything the Bible seems to say is authoritative (thus when it is apparently describing the sun orbiting the earth, or a flat earth with corners, these are not things that Scripture is teaching and so are not authoritative). The fact (assuming with Loader, and I think Gushee, that it is a fact) that Paul perceived sex between same gender partners as disgusting and unnatural, and thus sinful, is not binding on us if this was not what Paul and the Holy Spirit was ‘teaching’ here – and I do not think it was the point of his teaching here.

Because these direct passages are weak (debatable, difficult to translate with confidence, or talking about something else), and certainly not addressing our questions, the main weight of the traditional case must rest on the doctrine of marriage derived (by both Jesus and Paul as well as us today) primarily from Gen 1 and 2. But these passages also are not concerned with the ethics of stable covenanted sexual relationships between homosexual partners. (Unlike the shepherd in Jesus’ parable their interest is in the 95%4 and not in the others.)

Thus the biblical case for claiming that ONLY heterosex is ethically acceptable under any circumstances (the traditional position)5 is weaker than most of us (e.g. Gushee, me, and probably you) assumed.

The conclusion from this is that this set of issues and questions around sex and sexuality cannot be answered responsibly by an appeal to our exegesis of a small set of texts – almost however we understand them after careful exegesis, they simply will not respond to our 21st C questions. We are therefore required to engage in some deeper and broader hermeneutics – as we have had to do consciously or unconsciously on many other issues. Gushee has not stopped being an evangelical ethicist who writes about and believes passionately in marriage as a lifelong covenant, though he has stopped believing that such a lifelong covenant ought necessarily to be restricted only to heterosexual couples.

  1. I was given a copy by friends who hope it will help me change mine. It is the 2017 edition – though the blog posts on which the book is based appeared first in 2014 and the main response to the book dates from that time. Gushee, David P. Changing Our Mind: Definitive 3rd Edition of the Landmark Call for Inclusion of LGBTQ Christians with Response to Critics. Canton, MI: Read the Spirit Books, 2017. []
  2. That is do not hold Gushee responsible for anything I say, and do not complain too much if I have not reproduced his thought closely enough. []
  3. Note this approach is not the same as the minority who claim that this passage does not express Paul’s own thought but rather the approach he is criticising – because that IS a minority position it does not seem helpful to depend upon it. []
  4. In this case, unlike Jesus’ sheep, it is far more than 1 in a 100. []
  5. NB even this heterosexual expression is only acceptable within the stable lifelong covenant relationship we call marriage. []

Biblical Studies in November

Biblical Studies Carnivals are like people, some are longwinded, others mercifully brief, some are careful or even careworn, others care less. Yet these month by month listings of posts on biblical scholarship, especially when they cast the net widely, but use a large mesh so that only the serious or seriously funny posts get included do us all a great service.

Bob McD has done a typically thorough and careful carnival for November 2018. If you are interested in the Bible and its scholarship, especially if you are interested to hear its scholars think aloud, then at least glance through the carnival. For as Bob demonstrates despite the dearth of commenting and cross referencing (features of this technology of publication we all anjoyed in ‘the old days’ and miss terribly) biblical studies online is a thriving and interesting common room of ideas, and in this carnival you will find treasure – I guarantee it.

The End of the World: important announcement

It must be such fun to be a literalist with an interest in End Times. The whole Bible becomes a playground, the smallest detail can be twisted into place. For such literalists Scripture becomes a sort of intellectual Lego set from which all sorts of fun and frightening robots can be made.

But, next time someone seeks to scare you with the imminent end of the world, if you read this post to the end, and totally free with no donation required, you too can have the answer. [No, you pagan, it is not ’42’.]

Reading a student essay on one of the less interesting (at least as this student presents it) books of the Bible, I found the key. No, not in the student’s work, that would be plagiarism, but in the simple literal meaning of Scripture. The text at issue is Deuteronomy 7:9, there we read:

Know therefore that the LORD your God is God, the faithful God who maintains covenant loyalty with those who love him and keep his commandments, to a thousand generations…

The world will end in somewhere between 25,000 and 46,000 years from now (approximately and allowing nothing for errors). I need no longer fear each creative  but, oh so, literal reading of Revelation, or even from the mysterious apocryphal book of Revelations.

Why am I so sure? Well if a generation is between 30 and 40 years and Moses, the speaker of the words, lived about 4,000 years ago or perhaps quite a bit less, we have a yonk or three before this earth-bound promise ends. Namely, between 30 and 40 thousand years from Moses, or at least 25,000 years from now, though thankfully not more than 46,000, which would be far too long to wait.

Since I am not now, nor have I ever been, a literalist,instead I will continue to pray along with John ‘Come lord Jesus!’ and given the sad state of the world the sooner the better.

PS naturally there is plenty of room for minority opinions not only about the length of a generation but also about the timing and influence of ‘the millennium’.

A lesson we need to keep on learning and an argument from silence with the power to convict

[Fill in the blank] are people, treat them as such!

It’s a lesson we (human beings, poor broken and ‘fallen’ as we are) need to keep on learning. Three things have reminded me of this recently.

First encouraging students to discover this message in composing essays on Ruth or on Jonah, and leading a group in a local ‘village’1 to study the same beautiful little books.

Second Hannah’s Blog-On Still Believing and a Little Narnia posted a beautiful quote from Dorothy L. Sayers (from her brilliant article “The Human-Not-Quite-Human.”

Perhaps it is no wonder that the women were first at the Cradle and last at the Cross. They had never known a man like this Man-there never has been such another. A prophet and teacher who never nagged at them, never flattered or coaxed or patronised; who never made arch jokes about them, never treated them either as “The women, God help us!” or “The ladies, God bless them! ”; who rebuked without querulousness and praised without condescension; who took their questions and arguments seriously; who never mapped out their sphere for them, never urged them to be feminine or jeered at them for being female; who had no axe to grind and no uneasy male dignity to defend; who took them as he found them, and was completely unself-conscious. There is no act, no sermon, no parable in the whole Gospel that borrows its pungency from female perversity; nobody could possibly guess from the words and deeds of Jesus that there was anything “funny” about woman’s nature.2

[See aside below.]

The other was an equally, but quite differently, brilliant combination of research from several disciplines reported in “How To Get Kids To Pay Attention“. The gist of which is so simple, be like the Maya, and not like ‘Modern” Westerners, and treat children like real people, and they will learn to pay attention, and so learn much better.

So, two recent posts in the electronic world remind that women are people, and that children are people, and two little stories from the ancient world remind that foreigners are people. Revolutionary!

[Aside: Dorothy Sayers’ argument is a really neat example of the untruth of the claim that arguments from silence always lack force. That Jesus’ words and actions, remembered by four different (often quite different) streams of tradition3 and recorded in dozens of pages each, NEVER not once patronise a woman because of her gender – however we read them not matter how we twist them! It is an argument from silence with the power to convict.]

  1. In NZ a ‘village’ is a retirement settlement, usually a mix of houses and apartments with a medical ward for those needing more assistance. []
  2.  Dorothy L. Sayers, “The Human-Not-Quite-Human,” in On the Contrary: Essays by Men and Women, ed. Martha Rainbolt and Janet Fleetwood (SUNY Press, 1983), 13. []
  3. Plus, if Mark Goodacre and others are quite mistaken, a fifth Q. []

BibleWorks

I have just read the news that BibleWorks for many many years the best Bible program for PC (if you have a powerful computer and/or lots of time the Logos e-library system is also good Bible software, but BibleWorks just worked, and so for many years has been my daily goto) is closing.

I could see no information about why, and the announcement was vague about the future – probably because it is still unclear. It would be a real pity if the program were to simply die!

Does anyone have more news?

Dear Mr Dawkins

Richard Dawkins is visiting NZ currently, to preach to the faithless and rouse them to new heights of Atheist fervour.

Or should I call you Professor?

If you were here in NZ to talk about Biology then sure Dear Prof Dawkins would be appropriate and polite, but if I waded in to debate biology I would not expect you to call me Dr Bulkeley all the time. My PhD is not in your discipline, and my remarks would be expected to contain the sort of silly mistakes and probably egregious errors that amateurs often make. And that in a way is the point of this post. You make egregious errors and silly mistakes when you talk about my discipline. So, if you don’t mind, I’ll show my lack of respect for your lack of learning by calling you Mr.

One god less?

There’s an argument your followers like to use as a fine knock-down, I think of it as the one god less fallacy. You expressed it in A Devil’s Chaplain like this:

We are all atheists about most of the gods that humanity has ever believed in. Some of us just go one god further.1

Far from a knock down argument, this is egregious bunkum. You don’t disbelieve in one less god than me, we both fail to believe in the same number of gods. All of them!

God, the one and only, the maker of all, is simply the opposite of a god. The pernicious, fickle yet convenient powers that humans across the years have imagined and worshiped, and nearly as often used as excuses to force others to worship them (the priests and kings whose support and service these gods are claimed to need) are nothings. (Or more precisely and exactly are idols.)

Most intelligent Christians who think a little about their faith realise, sooner or later, that the maker of all cannot be like them. A being responsible for the almost incredible and literally unthinkable reaches of space and time, or even the mind-boggling complexity of the organisms you study professionally, Professor, cannot be cajoled or bribed in the way we both know the devotees of gods assume their creatures (for the gods are indeed made by human minds) can.

God, on the other hand, is wholly other — unknowable indeed. Except that God chose revelation, and is supremely found in the human life of Jesus, the man whom clever and powerful men nailed to a cross and executed. But God is not a god! God comes to us, not in power and might as befits a god, but as a victim as befits a non-god. Not with cleverness and ‘wisdom’, but in all the foolishness of a lover. And that, sadly, you have failed to discover for yourself.

I pray for you

So, Professor Dawkins (for your learning and research in biology deserves respect) I pray for you, that one day you will discover for yourself the one and only ground of all being because whatever you mistake God for (even a tinpot god) God loves you.


PS In discussion of this post on Facebook two things prompted me to add this postscriptum.  First comments about my tone in the presentation above (from an Atheist friend whom I respect) caused me to notice how I had fallen into the trap of fighting fire with fire. Then an enthusiastic Christian friend posting a video that used a mix of vox pop interviews with random passers-by, very short clips of scientists, and hectoring interventions by the makers of the video to pillory the notion of the evolution of species. That video and Dawkins present a picture of two Fundamentalists shouting at each other as mirror images. I have no wish to descend to that level. I therefore apologise to you for my tone and rhetoric above.

  1. Richard Dawkins, A Devil’s Chaplain: Reflections on Hope, Lies, Science, and Love (HMH, 2004), 150. []

King David as a terrible warning

Poster for the film 'David and Bathsheba'.

The old film, David and Bathsheba, may have been nominated for Oscars, but there is no indication in the Bible text that the start of this story was a ‘love affair’, watch how David and Bathsheba interact and draw your own conclusions.

I’ve recently been watching students discuss the story of David, Bathsheba, and Uriah in 2 Sam 11-12. I have also been watching the Christian media in the USA discuss Bill Hybels and how the Willow Creek organisation has responded to accusations against him.

In some ways the two stories seem not at all alike. It sounds as if Hybels is not accused of adultery, still less of the level of abuse of power that the quasi-rape of Bathsheba revealed in the king after God’s own heart. Hybels has not organised a death to cover up his sin.

There is, however, a similarity at the heart of the two stories. In Samuel, Saul, for all his failings, remained a king in name, but with few of the trappings of kingship as the ancient Near East understood them, while David accumulates the toys that went with royal status: palace and palace guard, courtiers and advisors, and even leisure-time…

This is what leads him into temptation and disastrous  failure (notice what he is doing at the start of 1 Sam 11). I could not, therefore, help noticing this sentence in the report about Hybels:

That meant a number of one-on-one meetings: often at his beach home in Michigan, on his yacht, on his jet, or at restaurants near Hybels’s summer home.

We can argue forcefully that some of these things are potentially quite harmless, restaurant meals for example. Some of us may have a family bach or even ‘beach home’. Yet the sum total speaks of the sort of privilege our culture sees as the ‘right’ of k̶i̶n̶g̶s powerful leaders.

Isaiah’s signature?

This broken 2,700-year-old clay seal, discovered in an ancient Jerusalem rubbish pit, may include the name of the biblical prophet Isaiah. PHOTOGRAPH BY OURIA TADMOR/ EILAT MAZAR
(text and image from the National Geographic article discussed below)

Biblical Archaeology Review has published an article (in a special issue honouring retired founder Hershel Shanks) that asks: Is This the Prophet Isaiah’s Signature? The title requires a quick simple answer: No!

What the team led by author of the article (controversial biblical archaeologist Eilat Mazar) found was not a signature but a bulla, the impression made in clay by a seal. That is something which might serve much as a signature serves today to authenticate documents (though may also have served another purpose).

A more precise, and more difficult question would have been: Is this an impression of the Prophet Isaiah’s seal? The presence of the name Isaiah is close to certain, despite the last letter being damaged, however as Christopher Rollston points out (cited by the National Geographic in a more balanced and scholarly treatment of the find) the letters found might represent the names of almost twenty other biblical characters. Who knows how many possible owners of the seal lived in Jerusalem in Hezekiah’s time.

The other word on the impression might solve this problem, the letters nby could well be the start of the word nby’ (the little ‘ represents a letter that in Hebrew looks like an X) which means prophet.  There are two related problems with this: firstly if the seal was intended to read ‘Isaiah the prophet’ we’d usually expect the ‘the’ to be written hnby’ there is no trace of a ‘the’ on the impression, also nby might more often be expected to be Isaiah’s father’s name. But the biblical prophet’s father was ‘mos nothing like nby.

So, could this be an impression of Isaiah the prophet’s seal? Yes. Is it? We do not know. Further evidence may throw more light, but for now a very exciting, but unproven possibility.

______________________________________________

I have chosen not to mention the Times of Israel‘s article as it begins with breathless and thoughtless reporting of Mazar’s every wild claim, before turning to more measured comment.