One of the central sources of negative attitudes towards LGBT folk is a perceived Biblical narrative that is hostile to queer sexuality. But this is not the only story possible. A lot of reading on the subject has led me to believe that there is a more compelling narrative in the Bible that is affirming of LGBT people. As I’ve discussed elsewhere on this site, life narratives are what contribute to us establishing either positive or negative identities. For those individuals who identify both as Christian and LGBT, faith narratives are central to that identity.

An affirmative Biblical narrative about lesbian, gay, bisexual and transgender people centers on several themes: 1) the affirmation of a diverse creation as good, 2) the positive treatment of loving same-sex relationships such as Jonathan and David, Ruth and Naomi, and the centurion and his servant, 3) the positive treatment of eunuchs, the Bible’s most prominent sexual minority, 4) a reexamination of passages usually used to condemn various types of homosexual behavior, and 5) prophetic calls for the liberation of oppressed people.

The stories we tell and the narratives we create are inevitably selective. No meaningful story can include all of the details available. As such, both conservative and progressive Christians of necessity focus on what they consider the essential details of their faith. I am not trying to change the minds of conservative Christians. I am providing the elements of an alternative and valid narrative for those who consider Biblical support for their lives and choices as important.

What follows is a passage by passage look of what I see as a Biblical basis for this new and affirming narrative:

 

THE GOODNESS OF A DIVERSE CREATION

The Genesis account of creation and subsequent passages emphasize the goodness of creation and emphasizes its diversity. Later, Paul in particular notes the diversity of gifts he feels the spirit of God brings to various individuals. While not explicitly affirming of LGBT lives, Paul later suggests that gender (and the distinctions that it evokes) recedes in importance in communities of faith.

Genesis 1   And God Saw That It Was Good

The Bible begins with an affirmation of the goodness of creation and the incredible diversity that God has made. Lesbian, gay, bisexual and transgender people can rightfully affirm that they are a part of that good creation.

Genesis 1: 26   Let Us Make Them in Our Image

God made us in a divine likeness. Male and female, the Genesis account tells us, God created them. But if God created both male and female from his/her image, then God has both a masculine and feminine nature. Androgynous men and women, far from being an abomination, embody some of the fullness of God’s nature.

Song of Solomon  The Pleasures of the Flesh

While not about same-sex passion as such, the Song of Solomon celebrates the notion of sensual pleasure as a wonderful thing in its own right and not just as a means for procreation. Same-sex passion is often condemned because children are not a direct byproduct. But the Bible doesn’t require procreation to take place for couples to enjoy the bodies God gave them.

Romans 12: 4-8   One Body in Christ

Paul celebrates both the diversity of God’s gifts to different individuals and the oneness of all believers in the body in Christ. As gay, lesbian, bisexual and transgender people, we each have unique gifts and talents to bring to our communities of faith.

First Corinthians 12: 12-26   Living as the Body of Christ

Luckily a more celebratory passage soon follows, further exploring the image of the body of Christ and the diversity it holds. Paul suggests that each of us, in the differences and varied talents that we bring to the community of God, are valuable and none are disposable.

Galatians 3: 28    Neither Male Nor Female

Paul writes to the Galatians, ”There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” This radical message suggests that Christian faith frees people from old distinctions of ethnicity, status and gender, and the often oppressive expectations that go with them. The Biblical message to lesbian, gay, bisexual and transgender Christians can thus be seen as a call to freedom, love, faithfulness and social action.

 

CELEBRATING LOVE AND SAME-SEX RELATIONSHIPS

Several loving same-sex relationships are given recognition in Biblical accounts. While these relationships are not explicitly identified as romantic or sexual, they are implicitly compared to opposite-sex relationships in a way that recognizes the value of those relationships.

First Samuel 18-20, Second Samuel 1   The Love of David and Jonathan

The love of David for Jonathan is described as “passing the love of women”. Many Biblical scholars have made the case that their love may have included a sexual dimension. David’s lament at Jonathan’s death is very moving. While historical traditions need to be considered as only that, it is interesting to note that men with same-sex passions have often referenced this passage across the centuries to better understand and accept their feelings towards other men.

Ruth   Loving Women

The love between two women is celebrated, their bond of love so moving that the passage is used in heterosexual marriages, despite its basis in love between members of the same sex.   

Matthew 8: 5-13; Luke 7: 1-10   The Centurion and his Beloved

A Roman centurion approached Jesus about healing a servant who was “dear” to him. The Greek word used in the passage in Luke was doulas or “slave” but in Matthew the word used to describe the young man was pais, “boy”, a term often used in Roman times to identify the younger partner of a homosexual pairing. The centurion was reticent about Jesus going to his home, perhaps concerned what Jesus would think about the relationship. Yet he still approached Jesus, the centurion’s concern for his beloved matched only by his faith in Jesus’ healing power. Jesus exclaimed, “Not even in Israel have I found such faith.” And the young man was healed.

Proverbs 4, 8 and 9   Wisdom is a Woman

The Bible is generally silent on the matter of lesbians. If women loving women was seen as a grievous sin, surely it would have garnered more attention. For women hungry for positive feminine imagery of the Divine in the Bible, these passages about God personified as feminine Wisdom are very satisfying.

 

EUNUCHS AS A SEXUAL MINORITY

Despite some Biblical translations that may suggest otherwise, there was no Hebrew or Greek word for homosexuality, which is a modern concept. The closest category of people that might resemble a sexual minority in today’s sense of the word was the eunuch. Eunuchs were viewed with some suspicion by some in Biblical times, but the prophets and Jesus himself were consistently positive in how they treated eunuchs.

As an aside, I think some of the eunuchs discussed below would make fascinating characters for a fictional treatment.

Matthew 19: 10-12   Eunuchs for the Kingdom of Heaven

Jesus advises us that there are many kinds of eunuchs who cannot marry, including those who have “made themselves eunuchs for the kingdom of heaven”, as well as those who have “been so since birth.” This is a close a parallel to the modern notion of a genetically-given sexual orientation (i.e., being born gay) as is found in the Bible. Some gay men and lesbian women may identify with this passage, in the sense that they see themselves since birth as not being able to emotionally and sexually satisfy an opposite sex partner in the ongoing demands and responsibilities of marriage. Far from endorsing heterosexual marriage as the best path, Jesus says of eunuchs, “He who is able to receive this, let him receive it.” I’m not suggesting Jesus was endorsing same-sex relationship over opposite ones, only that a narrative that suggests opposite sex marriage is held as the highest pursuit in life may be overstated.

Jeremiah 16   Not Getting Married

The prophet Jeremiah declared that God had told him not to get married during such a time of wickedness and turmoil. It was not until Jeremiah 29 that he advised his people to get married and multiply. It is clear that God wishes different things for different people in different times. It is overly simplistic to suggest the Bible always singularly endorses heterosexual marriage as the ideal for everyone.

Acts of the Apostles 8: 26-34    The Ethiopian Eunuch

Luke tells us of an Ethiopian eunuch, a minister of Queen Candace, who went to Jerusalem to worship. He was an important man, in charge of all the queen’s treasure. The apostle Philip came across him reading the book of Isaiah sitting in his chariot. When the eunuch met Philip he asked for guidance. Philip told him about Jesus and the eunuch was so moved that when they came across some water, the eunuch asked, “What is to prevent me from being baptized?” And so he was.

Isaiah 53: 7-8   Interceding for Those Who Act Against Us

In Acts 8: 32-33, we learn that the Ethiopian eunuch was reading this passage when the Apostle Philip encountered him. “Like a lamb that is led to the slaughter  … so he did not open his mouth, by a perversion of justice he was taken away. Who could have imagined his future?” What despairing words, until we read a few verses later that God promises to “allot him a portion with the great … for he bore the sin of many, and made intercession for the transgressors.” Those who fall in a struggle for justice, have a promise from God to be provided for. In the meantime the oppressed are called to pray for their oppressors.

Isaiah 56: 1-5   An Everlasting Name (for Eunuchs!)

How touched the Ethiopian eunuch must have been when he reached this passage. Eunuchs, the Bible’s preeminent sexual minority, had been condemned in the book of Leviticus, in part because they couldn’t bear children. Isaiah quotes the Lord as saying, “For the eunuch who chooses things that please me … I will give a monument and a name better than sons and daughters. I will give them an everlasting name which shall not be cut off.” This is not only an affirmation of a suspect sexual minority, but a clear statement that earlier, more judgmental pronouncements in the Bible can be reversed. What follows in the book of Isaiah is the prophet’s welcome to other outsiders, opening the door of the faithful to those previously excluded.

Jeremiah 38: 7-13, 39: 16-18   God’s Promise

Ebed-Melech, Hebrew for “king’s servant”, interceded on Jeremiah’s behalf to rescue him from the pits. In turn, the Ethiopian eunuch was promised safety by Jeremiah in words that can bring comfort to sexual minorities today. “God says, ‘You shall not be delivered into the hands of men of whom you are afraid, for I will surely save you, because you put your trust in me.’”

Nehemiah 2: 1   Cupbearer and Eunuch?

Some Biblical scholars believe Nehemiah may have been a eunuch as well as serving as a cup bearer to the king of Babylonia in his youth. Cup bearers were often in sexual relationships with their masters, as the Greek myth of Ganymedes and Zeus from the same period demonstrates. If true, the prophet would join the sizable list of sexual minorities portrayed positively in Scripture when they were faithful to God.

Daniel 1   God Uses the Eunuch Ashpenaz

Eunuchs were known for their sexual affairs with men and it seems very possible the chief eunuch of King Nebuchadnezzar of Babylon was no exception. Why else would the king have singled out Ashpenaz to select handsome young men without blemish and intelligence to serve at the king’s palace? Ashpenaz selected Daniel, Shadrach, Meschach and Abednego, among others. Of interest here is that the Bible tells us “God gave Daniel favor and compassion in the sight of the chief of the eunuchs,” apparently using Ashpenaz’ nature in fulfilling a divine plan for Daniel and the other men.

Mark 14: 13   Follow the Man Acting Like a Woman

In his directions as to how to find the location for the Last Supper, Jesus told his disciples to follow the man carrying the jar of water. Only women carried jars of water in those days. While not identified as a eunuch, per se, was the man with the jar of water a feminine follower of Jesus?

 

A REEXAMINATION OF CRITICAL TEXTS

As mentioned in the last section, there was no Hebrew or Greek word for homosexuality as an identity as exists today. However, there were sexual acts that occurred between people of the same sex. As such, one always needs to consider the context that those sexual acts occurred, and if condemned what was the basis of that condemnation.

Genesis 18, 19   The Misconduct in Sodom

Current religious conservatives condemn the people of Sodom and Gomorrah for homosexuality. However, subsequent Biblical references condemn the inhabitants for general immorality, greediness and the inhospitable treatment of strangers, never homosexuality. Some Biblical commentators identify rape as the primary sin of Sodom. Jesus, in three references to Sodom, never cites same-sex relations as the cause of its destruction. This association was only made in later centuries.

Judges 19   Virgins and Knowing:  The Sin of Sodom Revisited

This passage parallels that of the Genesis account of Sodom, and clearly delineates the low value placed on women, their sexuality and even their lives compared to those of men. It becomes apparent that these passages are not a suitable basis for anyone’s sexual morality, when they detail how a man is willing to offer his daughters to calm a mob or, in this case, kills his concubine after she is raped by the men he gave her to. Taken together, these two passages can be seen as a condemnation of man’s capacity for sexual brutality towards others, whether that other is male or female.

Ezekiel 16: 49    A Far Different Sin of Sodom Identified

God says, “This was the sin of your sister Sodom: she and her daughters had pride, surfeit of food and prosperous ease, but did not aid the poor and needy.”

Leviticus 18: 22; 20:13   The Nature of Abomination

The admonitions of Leviticus advise that a man shall not lie with another man as he would with a woman as it is an abomination. The Hebrew word translated as “abomination” is to’ebah, a term usually reserved for idolatry. These passages appear to forbid Jews from following the sexual practices of a rival religion, a suspicion confirmed by Deuteronomy 23: 17-18, which makes explicit reference to the priests and priestesses of the local goddess. It can be argued that these passages don’t refer to male homosexuality as such. But whatever the intended meaning of these passages, the question must be asked why Biblical conservatives only call for strict adherence to these guidelines and not to the myriad of other rules, such as having sex with a woman during her menstrual cycle or eating certain kinds of food, which were also deemed abominations.

Deuteronomy 23: 17-18   “Stay away from the Priests of the Goddess!”

This passage, which is sometimes used as a condemnation of homosexuality, is actually a directive to the men and women of Israel not to become priests or priestesses of the local goddess. Once again, the author is cautioning his followers not to adopt the practices of a rival priesthood, whose duties (for both women and men) sometimes included having sex with men as part of a religious ritual.

First Kings 11, 12, 14, 15 and 22   The Rival Goddess and Her Priests

These passages again detail the religious rivalry between the Hebrew Yahweh and the indigenous goddess Asherah. The priest of Middle Eastern goddesses at the time typically dressed as a woman, in emulation of the goddess, and had ritualized sex with male worshippers as part of his/her duties. He/she  was also often a eunuch. An excellent case can be made that the Biblical hostility towards homosexuality is based on the practices of a rival religion and not homosexuality as such.

Romans 1: 26-27   Defining Natural and Unnatural Relations

In this passage, Paul writes of men and women giving up natural relations with the opposite sex for unnatural relations with their own gender. Much of the interpretation of this passage, and its relevance to modern gay and lesbian people depends on our definition of natural. If modern scientific thinking is correct in assuming that sexual orientation is a biological and inalterable given, then heterosexuality may be seen as “natural” for heterosexuals and homosexuality “natural” for gay men and lesbians. But the notion of a biologically given sexual orientation was not part of Paul’s worldview. Going against one’s nature is simply seen by Paul as one sign of a base and wicked lifestyle that included envy, murder, and deceit. Monogamous same-sex relationships, lived with integrity and virtue, don’t fit the picture Paul is painting in his cautionary letter to the Romans.

First Corinthians 6: 9-10   The Threat of Disinheritance

Some modern translations of the Bible declare in this passage that idolaters, adulterers, and homosexuals will not inherit the Kingdom of God. But in the original Greek, Paul used two words, malokoi and arsenokoitai, in what some have singularly translated as “homosexual”. Malokoi appears to mean “soft” or “effeminate”, leading many scholars to conclude it refers to cross-dressing men that served as prostitutes at this time in ancient Greece. In this context, the more obscure arsenokoitai likely refers to the man who purchases the services of these often younger men. Given the bisexual ethos in ancient Greece, these men may well have been married. As such, a reasonable case can be made that Paul was condemning prostitution and the exploitation and infidelity that (then as now) often goes with it.

First Timothy 1: 10   Condemning Abusive Relationships

In a list of lawless and disobedient individuals, the Greek word arsenokotai is again included. It’s inclusion next to the term pornoi (sometimes translated as “whoremonger” or “fornicator”) gives the sense that the author is condemning those who engage in all manner of sexual immorality, including men’s use of both male and female prostitutes. The Jerusalem Bible translates this passage in the most instructive way, the author condemning “those who are immoral with women or with boys or with men.” The condemnation is directed at those who would take advantage of others sexually, through greater financial resources or the pursuit of selfish, non-relational appetites. Again, the application this passage has (if any) to committed same-sex relationships grounded in moral integrity is not readily apparent.

 

PROPHETIC CALLS FOR THE LIBERATION OF THE OPPRESSED 

The Bible consistently provides hope for groups treated poorly by the dominant culture of its time: eunuchs, widows, lepers, other ethnic groups, and so on. Once an LGBT Christian accepts that their creation is good, these passages have the potential of informing a richer narrative than just being “okay.” These passages also speak to supporters of the LGBT community and to those who use Biblical passages to condemn that community.

Amos 3: 8   When God Speaks…

After God reveals to him the injustice of his world, Amos declared in wonder, “Who can but prophesy?” An intimate and vital relationship with God and the vision it engenders appears to not only be a call to personally reject that injustice but to actively speak out against it, articulating the truth of what we see.

Second Kings 22: 14-20  The Prophetic Voice of Women

When seeing wrongs and injustice, women can be encouraged to speak their truth by the example of Huldah the prophetess who spoke with strength and conviction. Other female prophets include Philip’s four prophetic daughters noted in the book of Acts. There is a rich historical information regarding these women that is worth exploring.

Jeremiah 22: 17   Condemning Oppression and Violence

Jeremiah proclaims that God condemns all those who pursue dishonest gain, shed innocent blood and practice oppression and violence.  

Micah  6: 8   God’s Call 

“But to do justice, and to love kindness, and to walk humbly with your God.”

Malachi 4: 5-6   Turning Hearts

The final book in the Old Testament ends with a passionate declaration that a new prophet is coming that will turn the hearts of parents to their children and the hearts of children to their parents. It is a passage that families torn apart by a family member’s sexual or gender identity gayness can take to heart.

Matthew 22: 34-40; Mark 12: 28-34   Loving Your Neighbor as Yourself

Jesus makes it clear in these passages what the most important commandments that God has given us. “Love God with all your heart, your soul and mind and love your neighbor as yourself.” It seems to me that all Christian faith narratives need to be considered with these passages as their moral and spiritual compass.

Luke 18: 1-8   The Parable of the Persistent Widow

The widow in Jesus’ parable is victorious in her call for justice, not because she is wealthy, powerful or particularly eloquent (she is none of these things), but because of her sheer and annoying persistence! Jesus advises his followers, “Pray always and never lose heart.”

First John 3: 13-18   Loving in Deed and in Truth

It is useful to end this exploration of Biblical passages with this one. “Do not wonder that the world hates you,” the Biblical writer comforts. “We know that we have passed out of death into life because we love one another.” But this affirmation of a faithful community’s support of one another cannot be a passive love that remains inactive when we see another in need. “Let us not love in word or speech, but in deed and in truth.” Loving in deed and in truth… what a clear message to any community.

 

AN AFTERWORD

Providing any sort of spiritual road map is a daunting process. I have not attempted it with the hubris that what I am suggesting is somehow “the truth” or the final word on the subject. I do hope these thoughts provide some impetus to further thinking for those who find Biblical perspectives important in their lives. That being said, how might other passages further shape a new narrative? What other themes might be important to include? In the United Church of Christ denomination to which I belong, we believe that God is still speaking in this time and in this place. What other sources of wisdom do we bring to the table on this subject and other matters of social justice?

Mark Carlson-Ghost