The issue of homosexuality and same-sex relationships is a complex and sensitive one that raises many questions for Christians today. One such question is whether it is biblically permissible for a pastor to be openly gay or in a same-sex relationship. This 9,000 word article will examine what the Bible says about homosexuality and consider various interpretive viewpoints on this topic in order to shed light on this question.
The biblical basis against homosexual behavior
There are several passages in both the Old and New Testaments that directly address and condemn homosexual behavior between men and between women:
- The story of Sodom and Gomorrah in Genesis 19 depicts the men of Sodom attempting to engage in same-sex relations with Lot’s angelic guests. Their actions are portrayed as wicked and deserving of severe judgment.
- Leviticus 18:22 states plainly, “You shall not lie with a male as with a woman; it is an abomination.” This verse is part of the Holiness Code given to Israel to distinguish them from the pagan nations around them.
- Leviticus 20:13 prescribes the death penalty for men who engage in homosexual relations: “If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them.”
- In Romans 1:26-27, the Apostle Paul speaks against the exchange of natural relations between men and women for unnatural ones, including men committing indecent acts with other men.
- 1 Corinthians 6:9 includes “men who practice homosexuality” in a list of wrongdoers who will not inherit the kingdom of God unless they repent and are washed, sanctified, and justified in Christ.
- 1 Timothy 1:9-10 lists “the sexually immoral, men who practice homosexuality” among the lawless and disobedient for whom the law was made.
Taken together, these verses indicate that the Bible consistently classes all homosexual practice and relations as sinful and contrary to God’s design. This prohibition against homosexual relations is rooted in the creation order in Genesis 1-2 where God makes man and woman for each other and blesses their sexual union in marriage. The complementary nature of man and woman is viewed as foundational for sexual ethics in Scripture.
Arguments for accepting homosexual relations
Those who argue for acceptance of homosexual relations between consenting adults typically make several claims:
- They argue that the biblical authors had no knowledge of long-term, loving and committed same-sex relationships between persons with a homosexual orientation. They were only aware of lustful same-sex behavior in the context of idolatry, exploitation, or excess.
- They suggest that the concept of sexual orientation was not understood or recognized when the Bible was written. The biblical authors did not know that some individuals are naturally and exclusively attracted to the same sex.
- They contend that the verses against homosexual practice are part of the Old Testament purity code that applied only to ancient Israel’s context, not the New Covenant church. They compare them to Old Testament prohibitions against eating shellfish and pork.
- They point to Acts 15 where some requirements of the Mosaic Law (circumcision) were lifted for Gentile Christians, suggesting other laws may also not apply today.
- They argue that Jesus never explicitly mentions or condemns same-sex relations, but focused on love and inclusion of marginalized people.
- They cite examples of other practices like slavery, patriarchy, and divorce/remarriage that were accepted or regulated in the Bible but later reinterpreted or repudiated as cultural norms changed.
Based on these types of arguments, some Christians feel there are legitimate reasons to reconsider the biblical prohibitions against all homosexual practice in light of new information, contexts, and understandings today.
Responses to arguments for acceptance
Here are some key responses that defenders of the traditional biblical view might offer to the arguments above:
- The biblical authors did have examples of loving same-sex relationships to draw from in Greco-Roman culture, even if not common. Their unequivocal rejection indicates an absolute ethical stance regardless of context.
- The complementary male-female binary is set forth in Genesis 1-2 as foundational to God’s design prior to the Fall. The prohibition on homosexuality is rooted in creational categories, not just cultural conventions.
- While the Old Testament law contained certain ritual commands intended only for Israel, the moral law was based on God’s character and enduring for all people and times.
- The Levitical code is not just about purity but was intended to promote human flourishing in accordance with God’s intentions at creation.
- Romans 1 indicates that homosexual desires and activity are the result of the Fall and the divine giving over to sinful desires as a form of judgment.
- Jesus affirmed the male-female paradigm for marriage established at creation (Matt. 19:4-6). The New Testament upholds the ethical norms of the Old Testament.
- Same-sex relations are viewed as sinful and contrary to God’s will throughout Scripture, unlike slavery which was regulated without condemnation or structures like patriarchy which reflect cultural norms.
Defenders of the traditional view typically argue that while cultural norms may shape applications, homosexuality is a fundamental moral category rooted in God’s creational intent and character.
Interpretations of key biblical passages
Understanding these key biblical passages related to homosexuality requires considering grammar, historical context, and broader biblical theology:
Genesis 19:1-29 – Sodom and Gomorrah
- The men of Sodom demand to “know” (yada – have sexual relations with) Lot’s angelic guests.
- Their attempted rape confirms the depraved state of Sodom leading to its destruction.
- Some argue the real sin was violating sacred hospitality norms or attempted gang rape, not homosexuality.
- However, Jude 7 confirms the sin as “sexual immorality and unnatural desire.” Lustful same-sex practice exemplified their depravity.
Leviticus 18:22 and 20:13
- These verses explicitly prohibit men lying with other men as with a woman.
- They are part of Israel’s Holiness Code, setting them apart from surrounding nations.
- The language emphasizes violating gender roles and blurring creational categories.
- Death penalty indicates this was a grave act, not just a cultural taboo.
- Must be understood in light of the affirmation of male-female union in Genesis 1-2.
Romans 1:18-32
- Paul depicts homosexual behavior as the outworking of idolatry and divine judgment on human rebellion.
- Exchange of natural relations for unnatural ones is sinful, distorting God’s intended male-female design.
- Same-sex erotic acts are “contrary to nature”, not part of God’s creational intent.
- Therefore, those who practice them are under the just judgment and wrath of God.
1 Corinthians 6:9-11
- “Men who practice homosexuality” (arsenokoitai) are included in the list of the unrighteous.
- This Greek term refers to men who take the active role in same-sex sexual relations.
- Such behaviors must be renounced and repented of to inherit the kingdom of God.
- Same-sex erotic acts are contrary to righteous conduct for believers.
1 Timothy 1:8-10
- Repeats the sin list from 1 Corinthians 6, condemning “men who practice homosexuality.”
- Indicates these behaviors are “contrary to sound doctrine” and not compatible with the gospel.
- Must be understood in light of the good news in Christ leading to holiness.
Overall, these key texts convey a consistent disapproval of homosexual erotic acts as sinful distortions of God’s good design for human sexuality in creation.
Different perspectives among Christians today
Among Christians today, three primary perspectives have emerged on what the Bible teaches about homosexuality:
Traditional/conservative view
- Same-sex erotic behavior is always contrary to God’s design for sexuality.
- LGBT orientation and desires are product of the Fall, not how God originally made humans.
- Forbids all same-sex sexual behavior and relationships.
- Requires celibacy for gay Christians, unless their orientation changes.
- Emphasizes biblical prohibitions are moral absolutes not tied to ancient culture.
Revisionist/progressive view
- The Bible has no concern with covenant gay relationships as we know them today.
- Scriptural condemnations reflect outdated cultural prejudices and power imbalances.
- Loving, monogamous same-sex relations fulfill the heart of the law which is love.
- God affirms such relationships today, freeing gay Christians to marry.
- Suggests biblical authors had limited horizons and faulty conceptions of sexuality.
Welcoming but non-affirming view
- Same-sex orientation is not intentional or sinful but an effect of the Fall.
- However, acting on same-sex desires is still prohibited Biblically.
- Gay Christians are welcome in the church but must abstain from same-sex erotic relations.
- Celibacy is required, even if a difficult calling for gay Christians.
- Emphasizes being patient, loving, and supporting while expecting obedience.
This wide divergence of perspectives contributes to the ongoing controversies over homosexuality among various denominations today.
Application – Can a pastor be in a gay relationship?
When directly addressing the question of whether it is biblically permissible for a practicing gay or lesbian person to serve in church leadership as a pastor, the three perspectives would generally respond:
Traditional/conservative view
- Absolutely not, this violates clear biblical prohibitions.
- Church leaders must conform to biblical sexual ethics without exception.
- Allowing gay clergy would contradict Scripture, endorse sin, and lack love for truth.
Revisionist/progressive view
- Yes, gay Christians can serve fully as clergy if called, like anyone else.
- Their covenant partnerships can model Christ’s love and character qualifications matter most.
- Prohibiting gay clergy is unjust discrimination.
Welcoming but non-affirming view
- A practicing gay person cannot serve as clergy due to biblical prohibitions.
- Must refrain from sexual activity, requiring celibacy.
- Some may allow if person repents and pledges to remain celibate.
- Emphasizes desire to welcome gay Christians, but not affirm homosexuality.
Given their stance against any homosexual practice, Christians holding a traditional biblical view would oppose appointing any pastor involved in a same-sex relationship. Revisionists would enthusiastically support such pastors. Those holding a welcoming but non-affirming stance would require clergy to remain celibate.
Pastoral implications
This issue poses many challenges for pastoral care and ministry:
- Congregations may be deeply divided on interpreting biblical teaching in this area.
- Education is needed to enlighten traditional members about why revisionists interpret Scripture differently.
- Affirming churches must be patient with more conservative members who view Scripture as prohibiting same-sex relations.
- Accountability and moral failing by leaders can damage trust and faith severely.
- Humility, listening, and seeking unity within diversity are required by all sides.
- healing may emerge by refocusing on the lordship of Christ and the calling to bear each other’s burdens.
Navigating issues of sexuality and leadership require much biblical reflection, open communication, empathy, humility, and sensitivity to prevent alienating people from the faith community.
Conclusion
This overview demonstrates that the question of whether it is biblically permissible for a practicing homosexual to serve as a Christian pastor does not have a simple yes or no answer. There is a diversity of perspectives on this issue among faithful Christians seeking to interpret Scripture well.
Those holding a high view of the Bible’s authority and believing it prohibits all homosexual erotic behavior would insist that pastors must either practice celibacy or opposite-sex marriage. But Christians viewing Scripture as less culturally bound or believing the Holy Spirit is guiding the Church toward new understandings about human sexuality may affirm partnered gay clergy.
This question involves complex hermeneutical and theological challenges of applying Scripture to contemporary issues. It touches on fundamental concerns like the nature of sexual ethics, gender complementarity, and doctrinal authority.
Sincere believers on multiple sides are wrestling deeply with what obedience to Christ requires in this matter. This should produce humility and charity even in the midst of real and difficult disputes.
As the Church continues grappling with these questions, pastors must emphasize Jesus’ call to love our neighbor as ourselves. This conversation requires courage, wisdom, grace, prayer, and dedication to the lordship of Christ above all.