Scripture and Sexuality — Interpreting the Bible

Jason Micheli —  June 2, 2019 — 5 Comments

I kicked off a church-wide Bible Study today on scripture and sexuality, starting with how we understand and interpret the Bible generally. Below is the lecture I wrote from which I riffed in the class as well as the audio of the class. If you’re a member of my parish and missed it, here it is. If you’re a Christian or just someone curious somewhere else here you go.

Session One — Interpreting the Bible

Prayer & Rubric

I’d like to frame our first session together with this quote from St. Augustine of Hippo, who, after the Apostle Paul, is likely the most importantteacher for all believers on the Protestant side of the Christian family tree. It’s often erroneously attributed to John Wesley, but it comes from Augustine. Not only do I want it to serve as our prayer for our time with one another, I think it also provides a helpful rubric around which we can discern the questions about sexuality before the Church today. 

Here’s the quote:

“In essentials, unity; in doubtful matters, liberty; in all things, charity.” 

No matter where you fall on the issues dividing the Church, no matter what side of this debate you’ve chosen or will choose, this is the framework with which we should all be discerning the questions with which the Church wrestles at the present moment. Is a traditional understanding of Christian marriage essential to the proclamation of the Gospel such that we insist upon uniformity, or is it a doubtful matter over which we can grant those with whom we disagree latitude to disagree with us? Likewise, we should ask whether a liberalizing of the Church’s understanding of Christian marriage is essential so that we insist the entire Body support it; that is, is full inclusion of LGBTQIA Christians constitutive to our understanding of the faith— is it a justice issue— such that something less than a progressive policy is a betrayal of the faith? What is essential to our message that requires consensus? And what is just important to us that might permit liberty towards another? 

What Augustine calls doubtful matters, the ancient Church labeled “adiaphora.” 

Adiaphora are matters not regarded a requisite for faith and thus permissible for disagreement.

I would argue that marriage and ordination, on their face, are not essential to the Christian message and mission, especially for Protestants; however, I would also argue that some ways, progressive and conservative, of speaking about same-sex marriage and gay ordination do threaten to obscure or undo the essential message of the Gospel, replacing it with a version of the false Gospel scripture warns us against in Galatians.

Note too, as we proceed, that caritas, from which we get charity is the same root word in the New Testament as grace. Regardless of how we think and feel about these matters, as members of the Body and thus as members of one another, we ought to gift one another the grace to impute to them only faithful, sincere motives.

Guiding Parameters

I’ve been a pastor for twenty years. In my ministry, I’ve met a lot of United Methodists who read Adam Hamilton, Beth Moore, the UpperRoom, and the WashingtonPost, but not many who read the Bible with the same care with which they put together their fantasy football team or follow their preferred candidate in the primary. Sexuality is like a lot of issues where people in and out of the Church make assertions (from their tribe’s vantage point) like “the Bible says…” or “Jesus said…” without a firm scriptural foundation.

My goal in this Bible Study is for folks at the end of it to understand how people who worship with them might disagree with them on the questions dividing the larger Church and, by understanding, contribute to the hospitality necessary for a diverse community of faith. I want us to be able to get beyond shallow Christian-splaining like “the Bible says…” and, for that reason, I do not plan for us to look at the oft-cited clobber passages on homosexuality until the fourth or fifth session. Today, I want us to explore what is the Bible and how we interpret it. Next week, I want to use my conversation with Professor David Fitch to help us think about how we use the Bible to discern God’s leading as a local community. For the third week, rather than turning to passages that prohibit sexual behavior, I want us to study first the Bible’s positive understanding of intimacy by looking at the Song of Songs. From there, we’ll look at how we read Genesis in light of the Apostle Paul and the ancient marriage rite, and then we’ll turn to the Letter to the Romans and how the Old Testament proof texts connect not only to Paul’s understanding of sexuality but to the adoption of all of you Gentiles into the People of God.

Because it’ll be a couple of weeks before we even get to those passages that lurk whenever someone asserts “the Bible says…” I wanted to establish some parameters about the scriptural witness so that folks on both sides of this issue can step back and pause, realizing that their position isn’t as strong as they might think nor is their opponent’s perspective as weak as they might presume. There’s a reason the larger Church is divided on the subject of sexuality; scripturally-speaking, it’s not a slam dunk for either side. This should not surprise us. The Bible is not about sexuality— more on what the Bible is “about” later.

Here are the “Yes, but…” parameters that should chasten our conversation:

1. Yes, homosexuality is given minimal attention in scripture, and where it is mentioned it is most often mentioned in an illustrative fashion. But, where homosexuality is referenced illustratively it is used as a negative example— usually, as a for instance of Gentile behavior. 

2. Yes, homosexuality is not a matter that receives attention in Jesus’ preaching and teaching. But, that’s an argument from silence, and Jesus’ teaching explicitly endorses the male/female normativity of marriage.  

3. Yes, Jesus teaches that marriage is between a man and a woman (“from the foundation of the world”), but St. Paul adapts Jesus’ unambigious teaching on divorce to allow for divorce in the specific cases (I know Jesus said, but I say to you). 

4. Yes, the New Testament Church understands marriage as between a man and a woman. But, marriage is an evolving institution in scripture (Abraham?!)— and, the early Church’s first expectation was for believers to remain single and celibate. Indeed, the celebration of marriages was forced upon the ancient Church by the Roman empire.

5. Yes, it’s true that some of the prohibitions people cite against homosexuality are contained within Old Testament purity codes which have been superceded by the Christian new covenant. But, it’s also true that the early Church at the Council of Jerusalem (Book of Acts) singled out which Levitical codes still bound believers. These include the commandments regarding sexuality.

6. Yes, the Book of Acts shows the Holy Spirit working to expand and open up covenant belonging beyond what the Church deemed permissible from their prior reading of scripture (e.g., Cornelius, Ethiopian eunuch). But, the early Church did not conclude from the Spirit’s inclusive work that their scriptures had been wrong; they realized instead that their reading of their scripture had been wrong— God had always intended the inclusion of Gentiles (Isaiah 60). This same tension is true when it comes to the issues of slavery and women in leadership. The Church concluded they’d misread the dominant themes of scripture in favor of a few verses which supported their prejudice. The Church did not conclude that scripture was wrong about slavery or women.

7. Yes, homosexuality is nowhere affirmed or even condoned in the Bible. But, nowhere in the Bible is what we think of today as monogamous, faithful homosexual relationships even countenanced. 

8. Yes, the Church has historically defined marriage in terms of one man and one woman. But, the Church historically has not demanded immediate agreement about marriage when it has been at odds with the cultural norms of a given mission field. Namely, Christian missionaries have long tolerated polygamy in the mission field in order to advance their mission of proclaiming the Gospel. 

If the above is true, if there’s a tension in scripture when it comes to these questions, then why do so many Christians on both the traditional and liberal ends act as though there’s no ambiguity about what God thinks about these matters?

What God Thinks

 When it comes to our God talk, sexuality in scripture is not unique. We live in a culture where, thanks to the internet, everyone is an expert on anything they want to spend a few minutes investigating online. Consequently, there’s no dearth of Christians making pronouncements about what God thinks on any number of issues. If you don’t believe me, you’ve obviously not spent any time on Facebook or Twitter, CNN or Fox News. Just this weekend, for example, I heard from Christians that God is very angry and will judge evangelicals for their support of Donald Trump’s administration. I also heard from Christians that God is responsible for Donald Trump’s administration— that Donald Trump is like Darius in the Old Testament— and that believers are encouraged to pray for him. This week I heard Christians on news channels insist that the restrictive abortion laws in some states around the country were the work of God. I also heard that the protests against those laws was God at work. This week I was told that God is very unhappy with conditions at our southern border, and I was also told that God wants us to have safe and secure borders. This week on Christian Twitter I read that God hates gay people and will punish his Church for its increasing inclusivity, and I also read that God affirms gay people and wants a more open and affirming Church.

Even when Christians look to the Bible for guidance on issues that impact our lives, we come to different conclusions. Some of us, for example, come to scripture with a fundamentalist frame of interpretation, looking for the most binding verse on a given topic. Others of us approach scripture from a liberal frame, searching for the least restrictive verses (“God is love; therefore, whatever strikes as love is acceptable”). 

Depending on the issue, most of us vacillate between being fundamentalists or liberals. 

For instance, some of you are red-letter fundamentalists when it comes to Matthew 25 and what sounds like Christ’s command to care for immigrants or the poor in our midst, but when it comes to the incarnation you’d prefer to chalk it up as myth. Likewise, some Christians are fundamentalists when it comes to what the Bible says about marriage but when it comes to the New Testament’s teaching on money and possessions or violence they’re quick to attribute the teaching to an ideal achievable only in the Kingdom. On the one hand, some United Methodists are literalists when it comes Jesus’ welcome of outcasts and sinners (i.e., LGBTQIA people) but, on the other hand, they want to “demythologize” the accounts of the bodily resurrection of Christ. 

Just as an aside, this last example is a very real dynamic in the UMC, and it’s why I may be inclusive on this particular issue but I’m in no way a progressive.

We come to passages, picking and choosing.

We switch how we approach scripture depending on the questions and issues before us. 

This is because very often our ways of reading the Bible are in fact methods of self-justification. 

We all have previously arrived at opinions on various issues, and we go to scripture looking for verses to buttress them. This in part is what it means to be a sinner. We not only make God in our image; we read God’s word according to our image too. 

Recognizing our own sinfulness and our proclivity to self-justify, it’s important for Christians to come to the Bible with an understanding of what the Bible is and what the Bible is about, and it’s important for Christians to come to the Bible with one another. 

Just as verses and passages cannot be read in isolation from what the Bible is about, Christians cannot read the Bible in isolation from one another. 

What is the Bible?

What we call the Christian Bible was codified by the Council of Nicea in 325 AD, and despite what Dan Brown would have you believe there was little dispute about what should and should not be included in the canon. Think about the dating behind what we call the Bible. This means that Christians worshipped the crucified and risen Jesus Christ as Lord, baptizing believers into his death and resurrection and celebrating the eucharist, for three centuries without the Christian Bible. Consider too— until very recently, most Christians could not read. Discipleship until recently in history has been informed by but not dependent upon reading scripture.

Therefore, asking “What does the Bible say about…?” is the wrong place to start when it comes to our questions and issues because it obscures how the witness of the Church begins not with the Bible but with the apostolic testimony to the resurrection of Jesus Christ. The Christian message begins not with the Bible but with the kerygma, the announcement of the Gospel that we find summarized in passages like 1 Corinthians 15, Galatians 1, Peter’s Pentecost sermon, and woven into the ancient baptismal and eucharistic prayers which predate the New Testament. 

The message about Jesus, in other words, precedes the message of Jesus. 

Another way of putting it: The Gospels were written for the Gospel (as found in the Epistles); the Epistles were not written to flesh out the Gospels. 

Why is this important? 

When you come to the New Testament especially but the Bible generally, you should be mindful that it was written and codified to be in service to the apostolic witness that “the Lord Jesus Christ, gave himself for our sins to set us free from the present evil age, according to the will of our God and Father (Galatians 1).” 

The Bible’s purpose is not to give you a purpose-driven life, for example, but to point you to Christ. The Bible’s purpose isn’t firstly to tell us what Jesus did (and taught us to do) but to show us what God has done for us in Jesus Christ. So, when it comes to the issue before the Church today, if you believe, for example, that marriage must be between a man and a woman, but you don’t believe God physically raised Jesus from the grave, then you’re misusing the text of scripture. Ditto if you argue that the Church should become more inclusive of marginalized people but you’re not so keen on the notion that Christ died as a substitute and sacrifice for our sins. 

Like any other book, the Bible’s primary plot should determine how read its parts. This is what scripture refers to as “rightly dividing the word of truth, between Law and Gospel” (2 Timothy 2.15). 

The primary subject of the Christian Bible— shocker, I know— is Jesus Christ in his bleeding, dying, and rising for us. 

Cross and Resurrection. Sin and Redemption. Atonement and Grace.

How do we know this to be true?

We know it to be true historically in that the preaching of the apostles is older than the books of the New Testament. We know it too from Jesus himself. As Jesus tells the disciples on the road to Emmaus: 

“Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.” 

All of the Bible, Jesus teaches the disciples on Easter, testifies to himself.

Jesus makes the very same point in John’s Gospel: “You search the scriptures because you think that in them you have eternal life; and it is they that testify on my behalf.” 

Even the organization of the Bible echoes the point. What we have in scripture as the Old Testament does not not match what Jews today would recognize as their Hebrew Bible. This is because the early Christians took their Jewish scriptures and reorganized it, concluding it with the prophet Malachi, in order to foreshadow the arrival of John the Baptist and thus the incarnation of Christ. 

We speak often about “believing the Bible” but this is to put the matter wrong. Actually, this is to treat the Bible in the way that Muslims regard the Qu’ran. Notice, the Bible is not an item listed to be believed in the Apostles’ Creed; rather, the creed recites the plot summary of the Bible. The Bible reveals what we are to believe about God’s work of salvation in Christ Jesus; the Bible by itself is not an object to be believed. 

We worship Jesus Christ, as Christians. 

We do not worship the Bible.

All of which is to say that before we can discern what the Bible says about a given subject, we must understand what is the Bible, which includes an understanding of what the Bible is not. 

What the Bible is Not

The Bible is not a Museum, a collection of historical curiosities from which we can learn information about the past. The Bible is not a Spiritual Gym, a place to help us strengthen certain areas of our spiritual, personal, or moral life. The Bible is not a collection of Proverbs which give us nuggets of wisdom on the good life— though the Bible does contain Proverbs. The Bible is not mythology nor metaphor— though the Bible employs both mythology and metaphor. The Bible is not a set of Teachings on what God would have us to do or how God would have lived— though the Bible does contain teachings. The Bible is not a Library of loosely connected books. 

The Bible is like JRR Tolkien’s The Lord of the Rings. 

Like Tolkien’s The Lord of the Rings, the Bible is a collection of stories, letters, songs, histories etc. that, taken together, tell a single overarching story. In The Lord of the Rings, the macro-story is about Frodo and the fellowship destroying the ring of power in order to free Middle-Earth from its enslavement to the Dark Lord, Sauron. In the novels, Gandalf frequently smokes what the reader is led to assume is marijuana. Gandalf’s superiors even chastise him for how his smoking muddles his mind. Now, are there passages in The Lord of the Rings about the relative goodness or badness of smoking? Yes. Is The Lord of the Rings about smoking? No. Could we make conclusions about smoking from reading The Lord of the Rings? Sure. Would it be odd and in some ways a violation of The Lord of the Rings to flip through it looking for textual support for what The Lord of the Rings says about smoking, pro or con? Absolutely. When it comes to sexuality, we often treat the Bible in exactly that way. We’re forcing the Bible to answer questions that are subsidiary to its primary story.

That’s not what it’s about. 

It’s about Christ freeing us from our enslavement to the Dark Lord. 

The Bible, in other words, is not meant to give us a Jesus-flavored answer for whatever questions we bring to it— it’s not a religious Ouja board. The Bible is meant to convey something very specific to us. 

The Thirty-Nine Articles of the Book of Common Prayer are the doctrinal standards of the Church of England whence John Wesley, founder of the Methodist movement, came. Article Six summarizes what we’re to confess about scripture: 

“Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation.”

Scripture, Article Six states, contains not everything God has ever thought about anything we can think up but everything necessary for you and I to be saved in Christ alone by grace alone through faith alone. And because scripture’s purpose is salvific, Article Six says, anything not in it cannot be required of us. It’s not essential, to get back to the quote from Augustine. It’s a doubtful matter, and we give freedom.

What Article Six says about scripture is simply what scripture itself says to us. 

John ends his Gospel with this PS: 

“Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” 

If the Bible was a set of teachings, law, or proverbs according to which we’re supposed to live— if it was Law— then certainly you would want to include everything Jesus said and did. But if the Bible is about our coming to a saving faith in Christ as Lord, then John thinks he’s given you everything you need to know. 2 Timothy 3 makes the same point when it says to us: “…to instruct you for salvation through faith in Christ Jesus. All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness…” Timothy doesn’t say all scripture is equally important. Timothy says all scripture is useful. And by scripture, Timothy has the Old Testament in mind, and by righteousness Timothy means firstly Jesus Christ himself who is the only Righteous One and who gifts us his own righteousness by the baptism of his death and resurrection. This is but a way of saying what John tells us at the beginning of his Gospel: Jesus is the Word of God.

Jesus is the one Word which God speaks to us: 

“The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known” (John 1).

When we refer to the Bible as the Word of God (for the People of God), we mean it in a penultimate sense. 

Jesus is the Word of God to whom the testimony of scripture reliably bears witness to us. The Heidelberg Catechism teaches that the “preaching of the word of God is the Word of God;” that is, when scripture is proclaimed faithfully and received faithfully then (and only then) is it the Word of God, for then the Risen Christ uses it to bear witness to himself. Whenever we conclude the reading of scripture in worship, we implicitly recognize that God’s Word is not fundamentally what is on the printed page but is the Living God attested to by those words on the printed page. 

The Three-Fold Form of the Word

The theologian Karl Barth makes a similiar point with a helpful visual— what he called  the Three-Fold Form of the Word of God. 

Barth illustrated the Word of God as three cocentric circles.

The inner circle is Jesus Christ, the one Word of God. The next middle circle is scripture, the Word which witnesses to the Word. The outer circle is the Church, the Communion of Saints, the tradition of receiving scripture’s testimony And, outside the third circle is you and me, the community of present-day believers. 

The Three-Fold Form of the Word is a helpful cipher. For one, it protects Jesus from our partial and prejudiced readings of scripture. For another, it reminds us that we worship the Living Christ not the Bible. Third, it illustrates how we must read the Bible in light of how the Bible has been read before by the saints. Most important of all, it reminds believers like us that we’re all on the outer circumference separated from the one Word of God by several layers of transmission and hearing only an arc along the perimeter; such that, we cannot afford to ignore what other believers along the circumference hear and discern God say through scripture.

We must be formed by the ancient prayers of the Church before we can pray well on our own, spontaneously. Like learning scales must precede a musician’s ability to improvise and jam, so must we pray— and, I would argue, read scripture. Apart from such formation, we bring to prayer and Bible-reading a self unformed by the saints. Thus, greedy people will pray greedy prayers, frightened people will pray frightened prayers etc. The same holds true of scripture. Progressive people read the Bible progressively. Conservative people read the Bible conservatively, and prejudiced people read the Bible prejudically. 

We need to interpret the Bible with other believers and the whole company of heaven. If, for instance, you interpret a scripture passage in a new way, a way that no one else has ever interpreted it, you’re wrong. 

We need to read with others, and we need to do so knowing that Jesus is the Word of God at the innermost of the circles. 

The Bible must be interpreted christocentrically. 

Reading the Bible Like a Movie

Jesus Christ, both what he said and did and what God has done in him and spoken to us by cross and resurrection, is the interpretative lens (the hermeneutic) by which we read all of scripture. The Bible itself gives us this hermeneutic. John’s Gospel calls Jesus the “logic” of creation. This is how Paul interprets his own Jewish scripture. Paul reinterprets the Law given to Moses by God in light of the cross and resurrection, concluding that the purpose of the Law is to convict us of sin and turn us, all of whom fall short, in repentance to the mercy found in Christ. Paul says that Jesus is the telos— the end and the fulfillment— of the Law. In Colossians, Paul says that Jesus is the image of the invisible God, the firstborn of creation, in whom all things were made and find their summation. 

Put another way, the Bible should be read in the same manner in which you re-watch a film. Upon a second viewing, the climax of a film shapes how you watch the prior scenes. In this case, the climax of the movie that is the Bible is our redemption in Christ. 

We read backwards into the Bible from the cross, and forwards towards Revelation from the cross.

For example, we read the creation of Adam and Eve with the command “be fruitful…filling the whole earth…” in Genesis in light of the New Testament’s announcement that the command is now closed for Christ “has filled all in all.” Likewise, we read that the covenant of marriage was established by God in Adam and Eve— as the wedding rite does— in light of the New Testament’s teaching that the “covenant of marriage signifies the mystery of the union between Christ and his Church.” We read Exodus’ warnings about sinners’ names being blotted out of the Book of Life in light of Revelation’s conclusion where it’s the Lamb’s Book— not the Book of Life— that imputes to us admission in the Kingdom. We read the commands of the Law in both testaments in light of the Gospel message that “Christ has borne for us the curse of the Law (it curses us because not one of us can meet its demands perfectly) by becoming a curse in our stead.” 

Our scripture today in worship— we read the parable of the sheep and the goats in light of the Gospel message that the Lamb of God was made a goat and judged in our place so that goats like us might be counted among God’s faithful flock. 

Another way of saying that we should read the Bible christocentrically is that we read it, as 2 Timothy commends, dividing the Law from the Gospel; so that, our interpretation of scripture does not cloud its central claim that “By grace you have been saved in Christ through faith, and this is not your own doing; it is the gift of God— not the result of works, so that no one may boast” (Ephesians 2). 

Beware False Gospels

This verse from Ephesians is an especially critical hermeneutic for Protestant Christians. Martin Luther (and John Wesley) said the Church stands or fall on the doctrine of justification; that is, what justifies us before God is not the righteousness we accrue by our deeds or doctrine but solely (sola) our trust in the perfect righteousness of Christ credited to us by our baptism into his death. This is what we pray over the water at every baptism; “…clothe them Christ’s righteousness; so that, dying and rising, she may share in Christ’s final victory…”

In an ultimate sense, the only thing that counts for the Kingdom is Christ credited to us by faith. When we read christologically, dividing Law and Grace, we’re able to read scripture in submission to the Gospel promise that through faith alone in Christ alone “there is now no condemnation.” Our takeaway from a purity code from Leviticus, therefore, isn’t that it’s an antiquated custom based upon a byegone taboo. That may be the case but that’s not neither interesting nor a christological way of reading it. Rather, we read such a prohibition understanding that the condemnation merited by those who fail its demand has been borne by Jesus Christ upon the cross. 

This is an important distinction, I think, in how we conduct the conversation about sexuality, for it doesn’t say the biblical Law is wrong. It proclaims that the Law, which Paul calls holy, righteous, and good, has been fulfilled. 

In Galatians, possibly the oldest book of the New Testament, Paul warns Christians against adding any other stipulation to the Gospel of grace alone in Christ alone through faith alone. Christ plus anything else added to it, Paul admonishes, is no Gospel at all. 

Christ + ________ is a false Gospel. 

Paul’s warning can be rephrased in terms of the Augustine quote with which we started. 

What is essential over which we must have unity?

The Gospel of grace alone in Christ alone through faith alone. 

What are doubtful things over which we can grant one another freedom?

Every other deed and doctrine we might derive from the Bible, culture, or politics.

To make doubtful things essential, Paul writes in Galatians, is to preach a false Gospel. 

So the questions for us as community of readers, wrestling with sexuality and the Bible are simple questions even if a consensus answer is not easy to find. Is a traditional understanding of marriage essential to the Church’s mission to proclaim the Gospel? Does gay ordination get in the way of the Church’s mandate to preach the message of grace? Asked from the other side: is the full inclusion for LGBTQIA Christians into the rites of marriage and ordination a “justice” issue constituitive of and essential to the Gospel message itself? Or, does understanding it in terms of justice and liberation impose upon traditionalists something added to the Gospel which must also be affirmed? Is “All means all” required confession for all believers. Likewise, does a traditional understanding of sexuality impose upon liberals something added to the Gospel which they must believe?  

In advocating our respective positions on sexuality, are we creating false Gospels, adding doubtful beliefs and behaviors to the essential message of grace? That liberal and traditional Christians now view sexuality as an issue worth schism suggests both sides have raised doubtful beliefs to the level of essential beliefs, which, Paul would warn, are false Gospels.

If Christ alone and his righteousness credits to us the Kingdom, then— I believe— essentializing any particular understanding of marriage and ordination, liberal or conservative, confuses the criteria by which we should be evaluating those vocations. If marriage and ordination are indeed “doubtful things” over which we can disagree in freedom, then the criteria by which we assess them is not the Kingdom but the Community, the Body of Christ.

Faith alone silences every charge for any sin against us; therefore, Christians shouldn’t be debating sexuality with terms like sin/abomination/rights/feelings,etc., because eternity is not at stake. Rather, Christians should be discerning sexuality in the very terms the ancient marriage and ordination rites give us:

Would this same-sex couple’s marriage build up the Body of Christ? 

Would this gay Christian, called by God, build up the Body of the baptized through ordained ministry?

Jason Micheli


5 responses to Scripture and Sexuality — Interpreting the Bible

  1. Hi jason,

    Really appreciated this introduction to a perennially painful topic. That being said, I’m curious about following through on some of the implications of the “false gospels” built around sexuality. While I agree with the concept and find the way you cut across liberal conservative divides compelling, I’m worried about the presenting of them as something equally false.

    To explain a bit further, while inclusion is too often a buzzword, and is not in itself the whole or core of the gospel message, I reflexively worry that any sidelining of inclusion gives the impression of wanting to brush aside Christianity’s honestly really really horrendous treatment of homosexual individuals through history. Its not like many other issues where we can point to the moral failings of pagan forebears- it’squite unique to Christian cultural dominance and influence over policy.

    While I think I find the mantra repetition of inclusion in many liberal contexts to be mostly self congratulation, I still see the message of complete inclusiveness as a necessary penitence of sorts, given the way Christian teaching lies at the root of evils including but not limited to conversion therapies that are practically torture, government and healthcare policies that classified homosexuality as a mental disorder and set to cure it with things like chemical castration, and otherwise we could go on about how Christian teaching has lent at least implicit legitimacy the literal murder of folks who were as human and flawed as you or I. Never mind the support African Christian communities have lent to death penalty punishments for homosexuality.

    I apologize for a bit of a rant there, but the point is that, though I agree that we set up false gospels in our quest to legitimate our own views, I strongly hesitate to equate the harm done by these false gospels. One is smugly elitist and can be quite vapid in terms of theology, but the other has and does seek to actively exclude and often literally harm a subset of the human population, and has done so with vigor when it has been the side in power. Obviously I’m generalizing here, but I’d be curious to hear your thoughts about the merits of my concerns here.

    • Jason Micheli June 2, 2019 at 9:32 PM

      I didn’t mean to dismiss inclusion as a worthy value. My beef with inclusion is that it’s usually advocated from a vague secular perspective rather than from a theological point of view, which I think undermines it. While I think marriage and ordination are two rites about which Christians can disagree, I do not think inclusion (and just basic Christian charity and love) is debatable. Absolutely Christians need to repent of how they treated of the oppression, damage, and sin they’ve wreaked. I think those very sins, however, are allowed to happen by confusion over the Gospel and what is essential to the Church’s message and mission, and that’s why I took the tack I did here.

      • Thanks Jason, I appreciate the response and hope that I didn’t come across too harshly in my initial thoughts. If I understand your point correctly, at least part of the issue is that secular and Christian inclusion are different things driven by different motivations, regardless of superficial similarities, and that’s lent itself to confusion of the gospel message? It’s certainly a point I’ll be pondering. Either way I look forward to the future installments of this series.

        Any harshness on my part comes largely from my own insecurities as someone of lost faith who is trying to take steps back towards Christianity, but finds the issues around sexuality to be an exceptionally difficult stumbling block. Without rehashing too much about the current debate, the deeply personal and dehumanizing damage I’ve seen done to LGBT friends is, more than anything, the fact about the larger Christian world that so often forces me to ask if it’s even worth trying to wrestle with faith.

  2. I was just in a conversation today with someone who was telling me that people who approve of homosexual marriage probably aren’t “real” Christians because they so “clearly” refuse the clear testimony of Scripture about how perverted/twisted homosexual intimacy is.
    I also got the impression that even if Scripture said nothing whatsoever about homosexuality, that this person (and many others) see homosexuality as just so deviant, so abhorrent from normative sexual practices, that it should be somehow self-evident that anyone who would approve of such a thing must be willfully choosing to reject all that is true and lovely and good; even God Himself.
    I, like you, feel this is not such a “slam dunk” as this person believes it to be. Yet I’m not sure that the answer is to say that Christ has redeemed us from the condemnation of the law, thus, anything is acceptable. Are we really saying, “The law of Moses justly condemns this, but now that Christ has died for us, we can do things the law justly points out as condemnable and in Christ we now are no longer not condemned for these justly condemnable things?

  3. john laodicean June 11, 2019 at 8:48 AM

    Thanks for doing this
    I would like to see the following addressed if possible,
    1. Why is the contemporary cultural construct of the behavior of sex into “sexuality” to be adopted by the Church? Is it true?
    2. Does sex really give identity?
    3. What is the contemporary notion of “sexuality” relationship to the ascetical tradition of the Church? It seems that if sex gives one their identity, then one must be engaged in sex to be who one is. But that does not seem to be consistent with the ascetical experience of the Church.
    Thanks again

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