The Gospels - Do They Give Accurate Information about Jesus?
Topic: Response to Gays
The Gospels - Do They Give Accurate Information about Jesus?

Dr. John Ankerberg: Now, if someone wants to discover what Jesus really said and did here in the Holy Land 2,000 years ago, what historical evidence can they turn to? Well, as Peter Jennings pointed out, all scholars turn to the earliest books written about Jesus, and that’s the four Gospels. And right here, the debate about Jesus begins. What kind of books are the Gospels? Can we trust them?

Dr. Craig Evans: Well, where you begin—you begin with your oldest sources, your oldest and most reliable sources. And, we’ve got them. We have four gospels in the New Testament.

Dr. Claire Pfann: If we want to deal with the historicity of Jesus, then we have to immerse ourselves into the tools that are there for examining that. That includes the Gospels, the literary texts; it includes extra-biblical material as well; writings of other Jewish authors like Josephus. It includes archaeology and a study of biblical languages like Hebrew and Greek.

Dr. John Ankerberg: But some scholars claim that the writers of the four Gospels were theologically motivated; therefore, it is doubtful that they accurately reported what happened.

Dr. Craig Blomberg: Yet another charge that many critics make is that the gospels are theological, today we might call them ideological, and therefore, inherently biased. They have an axe to grind, they have propaganda to give out, and therefore they can’t be trusted. There are at least two points we need to make in reply to that. One is that in the ancient world nobody had yet invented the notion of objective, dispassionate chronicling of history simply for history’s sake. They wouldn’t bother to retell the story to somebody if they didn’t feel there was something that could be learned from it. So from that perspective, all history was ideological.

Dr. John Ankerberg: The Four Gospels used to be considered as historical biographies. Now, we look at them as just theology and not a whole lot of history. In fact, some guys would say it’s the creation of the early church. But just because there’s theology in those accounts of Jesus’ life, does that exclude them from being historical?

Dr. Darrell Bock: No, not at all. You can have history and theology together. Just think of the word "perspective" instead of "theology." What the Gospels give us is the perspective of the disciples and those who believed Jesus in terms of what He did and said. And granted, they have a bias, if you want to use that word. They have a prejudice. They are believers—there’s no doubt about it. But they are trying to convince the reader this is who Jesus was, this is what He did, and, in fact, this is who He is, as well, in the process.

Dr. Craig Blomberg: The other point that needs to be made is that simply because somebody believes passionately in a subject they tell about doesn’t by any means necessarily mean that they’ll distort the facts. Sometimes the reverse is the case. A great modern day example are many Jewish historians of the Nazi holocaust, who have been passionately committed to never seeing such an atrocity reduplicated and for that very reason they have very carefully and accurately chronicled the horrors in a way that the so-called revisionist historians, mostly Gentile, trying to downplay the atrocities, have not done so.

Dr. Craig Evans: Just because the New Testament Gospel writers have a theological interest and that’s what drives them to tell the story of Jesus in the first place, that doesn’t disqualify their writing. It doesn’t make it suddenly unhistorical or of no value.

Dr. John Ankerberg: What would you say to a person who’s really skeptical and says that Matthew didn’t write Matthew; Mark didn’t write Mark; Luke didn’t write Luke; and John didn’t write John?

Dr. Craig Blomberg: The sum total of the evidence that we have from the early Church Fathers is that the four men, Matthew, Mark, Luke and John—that the New Testament is typically ascribed to, two of them apostles—Matthew and John—two of them companions of apostles—Mark and Luke—are in fact the people who wrote the stories about Jesus.

Dr. John Ankerberg: Peter Jennings said in the special, "It is pretty much agreed among scholars that the Gospel writers were not eyewitnesses." What would you say to that?

Dr. Craig Evans: Well, two of the Gospel writers were not eyewitnesses. But, that does not mean that they didn’t know eyewitnesses. Two of the other Gospel writers may very well have been, and that’s Matthew and John. So, again, Jennings’ statement reflects what I think is a hypercritical stand that’s entertained by some scholars, but not by all.

Dr. John Ankerberg: Another statement that he made was, "In fact, the Gospels were probably written 40-100 years after Jesus’ death." Where would you place them?

Dr. Craig Evans: Forty to one hundred years—that’s way too far. I would put them more like 35-50 years after Jesus’ death.

Dr. John Ankerberg: And if they are 35-50 years after Jesus’ death, if He died in 30 AD and they’re on the newsstands at 60 AD up to, say, 85 AD, what does that tell you about the content of those books?

Dr. Craig Evans: Well, the books are written within the lifetime of eyewitnesses, written in the lifetime of people who knew what Jesus said and did.

Dr. John Ankerberg: We heard this over and over again from the scholars: If almost all of the New Testament books were written before 85 A.D., then they came out when eyewitnesses to those events were still alive. Therefore, if the accounts were not accurate, they would have caught flack from all sides.

Dr. Craig Blomberg: And it wasn’t just Christians who checked up on what was being said, there were plenty of still hostile eyewitnesses to the life of Jesus for the next generation, particularly in Israel, who, if the first apostles had gone around saying anything substantially different from what others knew Jesus did and taught, would have been very happy to intervene and to correct, and to, perhaps, snuff out this movement.

Dr. John Ankerberg: We also spoke with Dr. Gabriel Barkay, who was recently awarded the prestigious prize for archaeology in Israel. I asked him, "As an archeologist do you think that the writers of the New Testament anchored their stories in real historical events, real historical things that you’ve discovered in the past?"

Dr. Gabriel Barkay: Yes, I do. I think that much of the evidence of the gospels mirrors a reality of 1st century of the common era.

Dr. John Ankerberg: Dr. Magen Broshi is former curator of the Shrine of the Book, Israel’s museum containing the Dead Sea Scrolls. He is a recognized archaeologist and scholar, having excavated the most recent discoveries of caves at Qumran.

Dr. Magen Broshi: I mean, the setting is absolutely accurate. Absolutely accurate. The geography is accurate. The mode of living, I mean they couldn’t have invented it, and they didn’t have any need to invent anything.

Dr. Craig Evans: There are historical elements, and once we start talking history, then potentially we can start talking "source" and "evidence." We can actually go to the place. It’s a real place. It isn’t some fairy-tale land somewhere. It isn’t King Arthur and his round table. We can actually go some place and say, "This is where it all happened. In fact, look. We’ve actually dug up the very pavement where He walked." Things like that can be found; potentially all kinds of things. We could still find other documents. You don’t find corroborating evidence for fairy-tales and myths and so on. Well, for the historical Jesus you can find plenty of corroborating stuff.

Dr. John Ankerberg: Dr. Hillel Geva is an archaeologist who has worked on some of the most important archaeological excavations in Jerusalem since 1967 and is editor of the leading Hebrew journal on biblical archaeology.

Dr. Hillel Geva: And of course, Roman coins with the name Pontius Pilate, with even the date. So no doubt they were figures. Roman governors–no doubt, are figures. I mean, nobody questions about that. So, the New Testament is a very authentic, historical book. I mean, no doubt there is history in it: real history and authentic history in the book.

Dr. Magen Broshi: So this is, as I say, is a time where there was still quite a number of eyewitnesses, of people that knew about the events first hand, and there is absolutely no fiction there, they are not historical novellas, they are as far as accurate as they could have done.

Responding to Pro-Gay Theology
Topic: Response to Gays
order

Paul and 'Arsenokoite'
1 Corinthians 6:9-10; 1 Timothy 1:9-10
Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders ['abusers of themselves with mankind']... will inherit the kingdom of God.

We also know that law is made not for the righteous but for lawbreakers and rebels... for adulterers and perverts ['them that defile themselves with mankind']...

Traditional Position:

"Them that defile themselves with mankind" comes from the word Greek word arsenokoite, meaning "homosexual." Paul is saying homosexuality is a vice excluding its practitioners from the kingdom of God.

Pro-Gay Argument:

'Arsenokoite' is a word coined by Paul. It never appeared in Greek literature before he used it in these scriptures. There were, at the time, other words for "homosexual." Had he meant to refer to homosexuality, he would have used one of the words already in existence. Most likely, he was referring to male prostitution, which was common at the time.

Boswell points out, accurately, that the word is peculiar to Paul, suggesting he did not have homosexuality in mind when he used it.[86] Prostitution is Boswell's first choice. If not that, he suggests Paul was condemning general immorality. At any rate, the term, according to this argument, means some sort of immoral man but not a homosexual.

Response:

Paul coined 179 terms in the New Testament. The terms do not, because they are original, significantly change the context of the verses they appear in.

Nor is it remarkable he would have coined this one, considering he derived it directly from the Greek translation of the Old Testament (the Septuagint):

meta arsenos ou koimethese koiten gyniakos
(Lev 18:22)

hos an koimethe meta arsenos koiten gynaikos
(Lev 20:13)

In other words, when Paul adopted the term arsenokoite, he took it directly from the Levitical passages-in the Greek translation- forbidding homosexual behavior. The meaning, then, could not be clearer: Though the term is unique to Paul, it refers specifically to homosexual behavior.

As for the inference that it applies to male prostitution, a breakdown of the word shows it implies nothing of the sort. 'Arsene,' as mentioned earlier, appears few times in the New Testament, always referring to "male." 'Koite' appears only twice in the New Testament, and means "bed," used in a sexual connotation:

Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality [koite] and debauchery... (Rom 13:13)

Marriage should be honored by all, and the marriage bed [koite] kept pure, for God will judge the adulterer and all the sexually immoral. (Heb 13:4)

The two words combined, as Paul used them, put "male" and "bed" together in a sexual sense. There is no hint of prostitution in the meaning of either of the words combined to make arsenokoite.

I remember clearly, and with inexpressible regret, the day I convinced myself it was acceptable for me to be both gay and Christian. Not only did I embrace the pro-gay theology-I promoted it as well, serving on the staff of the local Metropolitan Community Church and presenting the arguments cited in this series. Twelve years have passed since I realized my error, and during those years the pro-gay theology has enjoyed unprecedented exposure and acceptance, both in mainline denominations and among sincere (albeit sincerely deceived) believers.

Many Christians are unaware that there is such a thing as pro-gay theology, much less a movement built around it. And many who are aware of it have no idea how to answer its claims. Yet an answer is required; the pro-gay theology, like the gay rights movement it represents, grows daily in scope and influence. With the love Christ showed while weeping over Jerusalem, and the anger He displayed when clearing the Temple, the Church must respond.

[This article was revised and abridged from the book, A Strong Delusion: Confronting the "Gay Christian" Movement, by Joe Dallas (Harvest House 1996).]

Endnotes
[1]Praeger in Broward Jewish World, October 16, 1990, cited in Grant and Horne, Legislating Immorality (Chicago: Moody Press,1993), p. 24-25.

[2]See Boswell, John. Christianity, Social Tolerance and Homosexuality (Chicago: University of Chicago Press, 1980), p. 61- 87, Grant and Horne, p. 21-38, and Churchill, Wainwright, Homosexual Behavior Among Males (New York: Hawthorne Books, 1967), p. 121- 141.

[3]Bayer, Ronald. Homosexuality and American Psychiatry (New York: Basic Books, 1981), p. 15.

[4]Praeger, Dennis. "Why Judaism Rejected Homosexuality" Mission and Ministry: The Quarterly Magazine of Trinity Episcopal School for Ministry, Summer Edition, 1995, Vol. 10, No. 3, p.13.

[5]From Jeff Levi's speech to the National Press Club during the 1987 Washington Rally, cited in Shadow in the Land Dannemeyer, William (San Francisco: Ignatious Press, 1989), p. 86.

[6]White, Mel. Stranger at the Gate (New York: Simon and Schuster, 1994), p. 311.

[7]From television special "Gays and the Church" ABC World News Tonight, February 28, 1996.

[8]See Hanegraff, Hank. Christianity in Crises (Eugene: Harvest House, 1993), p. 317 for the roles both creeds play in the essentials of Christianity.

[9]Perry, Troy. Don't Be Afraid Anymore (New York: St. Martin's Press, 1990), p. 342.

[10]Frame, Randy. "Seeking a Right to the Rite," Christianity Today, March 4, 1996, Vol 40, No. 3, p. 66.

[11]Perry, p. 39.

[12]White, p. 295, 300, 309, 315.

[13]Scroogs, Robin. The New Testament and Homosexuality (Philadelphia: Fortress Press, 1983), p. 127.

[14]Morris, Paul. Shadow of Sodom (Wheaton: Tyndale Press, 1978), p. 89.

[15]Perry, p. 39.

[16]White, p. 36-39.

[17]Ibid., p. 156.

[18]Pennington, Sylvia. Ex-Gays? There Are None! (Hawthorne: Lambda Christian Fellowship, 1989), p. 388.

[19]LeVay, Simon. "A Difference in Hypothalamic Structure Between Heterosexual and Homosexual Men," Science, August 30, 1991, p. 1034-1037.

[20]Ankerberg, John. "The Myth That Homosexuality Is Due to Biological or Genetic Causes" (Research Paper), PO Box 8977, Chattanooga, TN 37411.

[21]"Is This Child Gay?" Newsweek, September 9, 1991, p. 52.

[22]Ibid.

[23]Los Angeles Times, September 16, 1992, p. 1, as cited in NARTH Newsletter, December 1992, p. 1.

[24]"Sexual Disorientation: Faulty Research in the Homosexual Debate," Family (a publication of the Family Research Council), October 28, 1992, p. 4.

[25]"Is This Child Gay?", p. 52.

[26]Los Angeles Times, August 30, 1991, Section A, Page 1.

[26]Time, September 9, 1991, Vol. 138, #10, p. 61.

[27]Newsweek, September 9, 1991, p. 52.

[28]Chronicle of Higher Education, February 5, 1992, p. A7.

[29]"Gay Genes Revisited," Scientific American, Nov. 1995, p. 26.

[30]Bailey and Pillard. "A Genetic Study of Male Sexual Orientation," Archives of General Psychiatry #48, 1991, p. 1089-1096.

[31]Gelman, David. "Born or Bred?" Newsweek, February 24, 1992, p. 46

[32]Ibid.

[33]Ibid.

[34]King and McDonald. "Homosexuals Who Are Twins," The British Journal of Psychiatry March 1992, Vol. 160, p. 409

[35]Hamer, Dean. "A Linkage Between DNA Markers on the X Chromosome and Male Sexual Orientation," Science, 261, July 16, 1993, p. 321- 327.

[36]"Gay Genes Revisited: Doubts Arise over Research on the Biology of Homosexuality" Scientific American, November 1995, p. 26.

[37]Ibid.

[38]Frank Siexas, former Director of the National Council on Alcoholism, quoted in the Boston Globe, August 8, 1983.

[39]Dallas, Joe. "Born Gay?" Christianity Today, June 22, 1992 p. 22.

[40]"Rethinking the Origins of Sin," Los Angeles Times, May 15, 1993 Section A, p. 31.

[41]Wright, Robert. "Our Cheating Hearts," Time, August 15, 1994, Vol. 144, No 7, p. 44-52.

[42]Chronicle of Higher Education, February 5, 1992, p. A7.

[43]Ibid.

[44]Ibid.

[45]Ibid.

[46]Richard Isay, PhD. "Gays and the Church," ABC World News Tonight, February 28, 1996.

[47]Isay, Richard. Being Homosexual (New York: Farrar, Straus, Giroux, 1989), p. 112.

[48]Wood and Dietrich. The AIDS Epidemic (Portland: Multnomah, 1990), p. 238.

[49]Fine, Ruben. Psychoanalytic Theory, Male and Female Homosexuality: Psychological Approaches (New York: Hemisphere, 1987), p. 84-86.

[50]Bieber, Irving. Homosexuality: A Psychoanalytic Study (NewYork: Basic Books, 1962), p. 318-319.

[51]Masters and Johnson. Homosexuality in Perspective (Boston: Little Brown and Company, 1979), p. 402.

[52]Wood and Dietrich. The AIDS Epidemic (Portland: Multnomah, 1990), p. 238.

[53]Reinisch, June. The New Kinsey Report (New York: St Martin's Press, 1990), p. 138, 143.

[54]Jones, Stanton. "The Loving Opposition," Christianity Today, July 19, 1993, Vol 37, No. 8.

[55]Kinsey, Pomeroy and Martin. Sexual Behavior in the Human Male (Philadelphia: Saunders Press, 1948), p. 625.

[56]Ibid., p. 638.

[57]Reinisch, p. 138.

[58]Reisman, Judith. Kinsey, Sex and Fraud (Layfayette: Huntington, 1990), p. 9.

[59]Lesbian activist with ACT-UP, interviewed in "Gay Rights-Special Rights" video.

[60]Jones.

[61]Barna, George. What Americans Believe (Ventura: Regal Books, 1991), p. 36, cited in Rhodes.

[62]Lang, Stephen. "Is Ignorance Bliss?", Moody Magazine, January/February 1996, Vol. 96, No. 5, p. 13.

[63]Colson, Charles. Excerpt from The Body, reprinted in Christianity Today, November 23, 1992 p. 29.

[64]Miller, Elliot. A Crash Course on the New Age Movement (Grand Rapids: Baker Book House, 1993), p. 16, cited in Rhodes.

[65]Plantinga, Cornelius. "Natural Born Sinners," Christianity Today, November 14, 1994, Vol. 38, No. 13, p. 25.

[66]Lang, p. 13.

[67]Perry, p. 40.

[68]White, p. 268.

[69]Biery, Roger. Understanding Homosexuality: The Pride and the Prejudice (Austin: Edward Williams Publishing, 1990), p. 138

[70]"Gays and the Church," ABC World News Tonight, February 28, 1996.

[71]Biery, p. 176.

[72]Laurie, Greg. The Great Compromise (Dallas: Word Publishing, 1994), p. 8.

[73]Schmidt, Thomas. Straight & Narrow? (Downers Grove: InterVarsity Press, 1995), p. 41.

[74]Jones.

[75]See Boswell, John. Christianity, Social Tolerance and Homosexuality (Chicago: University of Chicago Press, 1980), p. 93- 94.

[76]Mollenkott and Scanzoni. Is the Homosexual My Neighbor? (San Francisco: Harper Collins, 1978), p. 57-58.

[77]Ibid.

[78]Schmidt, p. 88-89.

[79]Metzger, Bruce. "What Does the Bible Have to Say About Homosexuality?" Presbyterians for Renewal, May 1993, p. 7.

[80]Boswell, p. 100.

[81]Perry, p. 341.

[82]Boswell, p. 109.

[83]Ramey and Mollenkott, p. 65-66.

[84]Perry, p. 342.

[85]Schmidt, p. 78-79.

[86]Boswell, p. 344-345.

Responding to Pro-Gay Theology
Topic: Response to Gays
Paul on "Natural" and "Unnatural"
Romans 1:26-27
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.

Traditional Position:

Paul views homosexuality as a symptom of fallen humanity, describing it as unnatural and unseemly.

Pro-Gay Argument #1:

Paul is not describing true homosexuals; rather, he is referring to heterosexuals who, as he says "exchanged natural relations." The real sin here is in changing what is natural to the individual. Boswell takes this argument up when he states:

The persons Paul condemns are manifestly not homosexual: what he derogates are homosexual acts committed by apparently heterosexual persons. The whole point of Romans 1, in fact, is to stigmatize persons who have rejected their calling, gotten off the true path they were once on.[82]

Mollenkott agrees, saying, "What Paul seems to be emphasizing here is that persons who are heterosexual by nature have not only exchanged the true God for a false one but have also exchanged their ability to relate to the opposite sex by indulging in homosexual behavior that is not natural to them."[83]

In short, Paul in Romans 1 describes heterosexuals who have deliberately committed homosexual acts, thus violating their true nature. Homosexuality, if committed by true homosexuals, is not a sin.

Response:

Paul is not speaking nearly so subjectively in this passage. There is nothing in his wording to suggest he even recognized such a thing as a "true" homosexual versus a "false" one. He simply describes homosexual behavior as unnatural, no matter who it is committed by.

His wording, in fact, is unusually specific. When he refers to "men" and "women" in these verses, he chooses the Greek words that most emphasize biology: arsenes and theleias. Both words are rarely used in the New Testament. When they do appear, they appear in verses meant to emphasize the gender of the subject, as in a male child (arsenes). In this context, Paul is very pointedly saying the homosexual behavior committed by these people was unnatural to them as males and females (arsenes and theleias ). He is not considering any such thing as sexual orientation. He is saying, in other words, that homosexuality is biologically unnatural-not just unnatural to heterosexuals, but unnatural to anyone.

Additionally, the fact these men were "burning in lust" for each other makes it highly unlikely they were heterosexuals experimenting with homosexuality. Their behavior was born of an intense inner desire. Suggesting, as Boswell and Mollenkott do, that they were heterosexuals indulging in homosexual behavior requires unreasonable mental gymnastics.

Besides which, if verses 26-27 condemn homosexual actions committed by people to whom they did not come naturally, but do not apply to people to whom those actions do come naturally, then does not consistency compel us to also allow the practices mentioned in verses 29-30-fornication, backbiting, deceit, etc.-so long as the people who commit them are people to whom they do come naturally?

Pro-Gay Argument #2:

This scripture describes people given over to idolatry, not gay Christians who worship the true God.

Perry states:

The homosexual practices cited in Romans 1: 24- 27 were believed to result from idolatry and are associated with some very serious offenses as noted in Romans 1. Taken in this larger context, it should be obvious that such acts are significantly different than loving, responsible lesbian and gay relationships seen today.[84]

Response:

Idolatry certainly plays a major role in Romans Chapter One. Paul begins his writing by describing humanity's rebellion and decision to worship creation rather than the Creator. The pro-gay theorist seizes on this concept to prove that Paul's condemnation of homosexuality does not apply to him-he does not worship idols, he is a Christian.

"But," Schmidt cautions, "Paul is not suggesting that a person worships an idol and decides therefore to engage in same-sex relations. Rather, he is suggesting that the general rebellion created the environment for the specific rebellion. A person need not bow before a golden calf to participate in the general human denial of God or to express that denial through specific behaviors."[85]

A common sense look at the entire chapter bears this out. Several sins other than homosexuality are mentioned in the same passage:

Fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity, whisperers; backbiters, haters of God, disobedient to parents.... (vv 29-30)

Will the interpretation applied to the verse 26-27 also apply to verses 29-30? Any sort of intellectual integrity demands it. If verses 26-27 apply to people who commit homosexual acts in connection with idolatry, and thus homosexuals acts are not sinful if not committed in connection with idolatry, then the same must apply to verses 29-30 as well.

Therefore, we must assume that fornication, wickedness, covetousness, maliciousness et al are also condemned by Paul only because they were committed by people involved in idolatry; they are permissible otherwise.

Which is, of course, ridiculous. Like homosexuality, these sins are not just born of idol worship; they are symptomatic of a fallen state. If we are to say homosexuality is legitimate, so long as it's not a result of idol worship, then we also have to say these other sins are legitimate as well, so long as they, too, are not practiced as a result of idolatry.

Responding to Pro-Gay Theology
Topic: Response to Gays
The Levitical Law
(Leviticus 18:22; 20:13)
Do not lie with a man as one lies with a woman; that is detestable [or, 'an abomination'].

If a man lies with a man as one lies with a woman, both of them have done what is detestable [or, 'an abomination']. They must be put to death; their blood will be on their own heads.

Traditional Position:

Under Levitical Law, homosexuality was one of many abominable practices punishable by death.

Pro-Gay Argument:

The practices mentioned in these chapters of Leviticus have to do with idolatry, not homosexuality.

The Hebrew word for "abomination," according to Boswell, has less to do with something intrinsically evil and more to do with ritual uncleanness.[80] The Metropolitan Community Church's pamphlet, "Homosexuality: Not A Sin, Not A Sickness," makes the same point:

The (Hebrew word for abomination) found in Leviticus is usually associated with idolatry.[81]

Gay author Roger Biery agrees, associating the type of homosexuality forbidden in Leviticus with idolatrous practices. Pro-gay authors refer to the heathen rituals of the Canaanites-rituals including both homosexual and heterosexual prostitution-as reasons God prohibited homosexuality among His people. They contend homosexuality itself was not the problem, but it is association with idolatry and, at times, the way it was practiced as a part of idol worship. In other words, God was not prohibiting the kind of homosexuality we see today; He forbade the sort which incorporated idolatry.

Response #1:

The prohibitions against homosexuality in Leviticus 18 and 20 appear alongside other sexual sins-adultery and incest, for example-which are forbidden in both Old and New Testaments, completely apart from the Levitical codes. Scriptural references to these sexual practices, both before and after Leviticus, show God's displeasure with them whether or not any ceremony or idolatry is involved.

Response #2:

Despite the UFMCC's contention that the word for abomination (toevah) is usually associated with idolatry, it in fact appears in Proverbs 6:16-19 in connection with sins having nothing to do with idolatry or pagan ceremony:

There are six things the LORD hates, seven that are detestable [an abomination or toevah] to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a man who stirs up dissension among brothers.

Idolatry plays no part in these scriptures; clearly, then, toevah is not limited to idolatrous practices.

Response #3:

If the practices in Leviticus 18 and 20 are condemned only because of their association with idolatry, then it logically follows they would be permissible if they were committed apart from idolatry. That would mean incest, adultery, bestiality and child sacrifice (all of which are listed in these chapters) are only condemned when associated with idolatry; otherwise, they are allowable. No serious reader of these passages could accept such a premise.

Responding to Pro-Gay Theology
Topic: Response to Gays
The Destruction of Sodom
Genesis 19:4-9
Before they [the angels visiting Lot to judge the wickedness of Sodom and determine whether or not to spare it] had gone to bed, all the men from every part of the city of Sodom-both young and old-surrounded the house. They called to Lot, "Where are the men who came to you tonight? Bring them out to us so that we can have sex with them [lit., 'so we may know them']." Lot went outside to meet them... and said, "No, my friends. Don't do this wicked thing. Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them. But don't do anything to these men... ." ...And they said, "We'll treat you worse than them."

Traditional Position:

The men of Sodom were attempting homosexual contact with Lot's visitors. Sodom was subsequently destroyed for its great wickedness, homosexuality playing a major role in its destruction.

Pro-Gay Argument #1:

Sodom was destroyed because of the inhospitality of its citizens, not because of homosexuality.

Professor John Boswell, in Christianity, Social Tolerance and Homosexuality (University of Chicago Press 1980), supports this view, basing it on two assumptions: first, that Lot was violating Sodom's custom by entertaining guests without the permission of the city's elders,[75] thus prompting the demand to bring the men out "so we may know them"; second, that the word "to know" did not necessarily have a sexual connotation.

The Hebrew word yada appears 943 times in the Old Testament; it carries a sexual meaning perhaps 10 of those 943 times. The argument, then, is that the men of Sodom had no sexual intentions towards Lot's visitors.

Response:

The argument makes no sense in light of Lot's responses. His first response, "Don't do this wicked thing," could hardly apply to a simple request to "get to know" his guests. His second response is especially telling: he answered their demands by offering his two virgin daughters- another senseless gesture if the men wanted only a social knowledge of his guests. And why, if these men had innocent intentions, was the city destroyed for inhospitality? Whose rudeness was being judged-Lots', or Sodom's citizens?

The theory raises more questions than it answers. While Boswell and Bailey are correct in pointing out the seriousness of inhospitality in Biblical times, inhospitality alone cannot account for the severity of Lot's response to the men, or for the judgment that soon followed.

Pro-Gay Argument #2:

Sodom was destroyed for attempted rape, not homosexuality.

This argument is more common; it is proposed by lesbian author Virginia Mollenkott and others, and is far more plausible than the "inhospitality" theory.

"Violence-forcing sexual activity upon another- is the real point of this story," Mollenkott explains.[76] Accordingly, homosexuality had nothing to do with Sodom's destruction; had the attempted rape been heterosexual in nature, judgment would have fallen just the same. Violence, not homosexuality, was being punished when Sodom fell.

Response:

The argument is partially true; the men of Sodom certainly were proposing rape. But for such an event to include "all the men from every part of the city of Sodom-both young and old," homosexuality must have been commonly practiced. Mollenkott makes a persuasive case for the event being much like a prison rape, or the kind of assaults conquering armies would commit against vanquished enemies,[77] but her argument is weakened by Professor Thomas Schmidt's cited evidence in early literature connecting Sodom with more general homosexual practices:

The second-century BC Testament of the Twelve Patriarchs labels the Sodomites 'sexually promiscuous' (Testimony of Benjamin 9:1) and refers to 'Sodom, which departed from the order of nature' (Testament of Nephtali 3:4). From the same time period, Jubilees specifies that the Sodomites were 'polluting themselves and fornicating in their flesh' (16:5, compare 20:5-6). Both Philo and Josephus plainly name same-sex relations as the characteristic view of Sodom.[78]

Pro-Gay Argument #3:

The real sins of Sodom, according to Ezekiel 16:49, were that it was "arrogant, overfed and unconcerned; they did not help the poor and needy." These have nothing to do with homosexuality.

Response:

Again, the argument is partially true. When Sodom was destroyed, homosexuality was only a part-or symptom-of its wickedness. Romans Chapter One gives a similar illustration, describing the generally corrupt condition of humanity, while citing homosexuality as a symptom of that corruption. But Ezekiel also says of the Sodomites: "They were haughty and did detestable things before me" (16:50). The sexual nature of these "detestable" things is suggested in 2 Peter 2:6-7:

If he [God] condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; and if he rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men...

And again in Jude 7:

In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

Dr. Bruce Metzger of Princeton Theological Seminary mentions other references to Sodom's sexual immorality in 3 Maccabees 2:5: "the people of Sodom who acted arrogantly, who were notorious for their vices." And again in Jubilees 16:6: "the uncleanness of the Sodomites."[79]

The pro-gay interpretation of Sodom's destruction has some merit: homosexual rape was attempted, and the Sodomites were certainly guilty of sins other than homosexuality. But in light of the number of men willing to join in the rape, and the many other references, both Biblical and extra-Biblical, to Sodom's sexual sins, it is likely homosexuality was widely practiced among the Sodomites. It is also likely that the sin for which they are named was one of many reasons judgment finally fell on them.