GAY TRUTH

'Sodoma', the book to be released simultaneously in twenty countries, in eight languages on February 21, is a big scale media operation to legitimise homosexuality in the Church. But it could backfire on Pope Francis whom the author intended to support. There is no one more convinced than we are that there is a problem of homosexuality in the clergy. Our website has been writing about it for years, well before any of the mainstream media deemed the subject worth reporting. For this reason, we can detect that operation "Sodoma", the book translated into eight languages, to be released simultaneously in twenty countries on February 21, stinks of fraud. It is presented as a significant scientific work: the author, Frédéric Martel, is a French sociologist and gay activist who claims over a period of four years to have interviewed 41 cardinals, 52 bishops, 45 apostolic nuncios, dozens of Swiss guards and many others amounting to a total of 1,500 people, including those

The dawn of 2018 marks twenty years since a life-changing event that changed me from obnoxiously pro-gay to staunchly pro-chastity. To draw from an overused allegory, I would like to say I fled Sodom twenty years ago. You see, on January 2, 1998, I was rushed into surgery in a Bronx hospital, about a mile from the apartment I lived in. I had a cancerous tumor that was severely malignant. Rushed into emergency operative care, I experienced a level of pain greater than anything I had ever felt prior. The vicious nurses, whose faces I will never forget, hounded me until I agreed to be discharged. They threatened to prevent my father from seeing me if I did not leave the ambulatory recovery hall and go home. I do not know why they were so determined not to admit me to the hospital for recovery, but I left. It was exceedingly cold that night and my apartment was a fifth-floor walk-up I barely reached. I was twenty-seven years old. Up until that time in my life, I had never had a

What does Genesis 19 tell us about the sin of Sodom? The Revisionist Answer The sin of Sodom was inhospitality toward Lot’s guests. The context of Genesis 19 does not mention homosexuality . The meaning of know in 19:5 refers to identifying the visitors. The corresponding Hebrew word is used more than nine hundred times with the meaning of “to become acquainted”; relatively rarely does it have the meaning of “to know sexually .” Even if homosexuality was involved at Sodom, it was rape, which had nothing to do with consensual, mutual same-gender behavior as it is now defined. Homosexual rape was an especially humiliating form of conquest over victims. Victors raped the vanquished. The Biblical Answer The words of the text describe the evil intent of the Sodomites. In light of Sodom’s reputation recorded earlier in Genesis (13:10, 13; 18:20–21, 23ff.), the behavior of the sodomites was known to be particularly despicable. However important hospitality was in that societ

What do later prophets understand the sin of Sodom to be? The Revisionist Answer The reference to Sodom in Ezekiel proves that the sin of Sodom is inhospitality (16:49) and pride (16:50). The text refers to Sodom often, yet it never cites homosexuality as the sin of Sodom. The rest of the prophets follow the example of Ezekiel. The Biblical Answer Sodom was guilty of arrogance, abundance, apathy, and neglect of the poor and needy, according to Ezekiel 16:49. Yet Ezekiel 16:50 goes far beyond pride or haughtiness to cite “abominations” or “detestable things” as the sins of Sodom. The language used is applied to homosexuality in the Pentateuch . Leviticus 18:23 and 20:13 call homosexuality “abomination.” The same Hebrew and Greek terms used in Leviticus for homosexuality occur in Ezekiel for Sodom.  Other references to Sodom in the Prophets consistently identify the sin of Sodom with such descriptive words as pride, gluttony, and arrogance. While they never say that

The ABC Australia tried to convince Australian Christians that the Bible supports homosexual orientation and homosexual marriage. The ABC gathered two like minded authors to write the misleading article -  William Loader (Principal UCA WA Bible College) and Robyn Whitaker  ( Bromby Lecturer in Biblical Studies at Trinity College Theological School , Parkville Melbourne, Australia. William Loader has written several books on homosexuality and a series of Anglican collection of essays . All of which promote the sin of homosexuality.  For example: Loader says the story of Sodom and Gomorrah in Genesis 19 is not about homosexuality but gang rape. Then we get a glimpse of what Laoder really is thinking: Genesis 19 has nothing to say about homosexuality or mutually consenting adults of the same gender expressing their desire and love. Proponents of this new view of Sodom follow an interpretative strategy that is appropriately described as revisionist. By one way or another, this

SODOM AND HOMOSEXUALITY. Almost a century ago, G. K. Chesterton wrote, “Men do not differ much about what things they will call evils; they differ enormously about what evils they will call excusable.”  Though in many ways that remains true, in the issue of homosexuality it defines the controversy. Some today still consider homosexuality an evil, whether excusable or not. Others march for the rights of those they believe to be simply practicing an acceptable alternative lifestyle that expresses their sexual preferences . Though Genesis 19 is not a story about the evils of homosexuality, the narrative has traditionally been a starting point for discussion of the biblical view of homosexuality. We include this discussion under Breakout Points because in it we are digressing from the purpose of the author. Nonetheless, given the prominence of the issue in contemporary society, a brief comment is in order. The sin of Sodom. The first question to be asked is whether the text of Ge

In regard to Genesis 19 , homosexual revisionist interpreters adopt the view that the destruction of Sodom was due to the city’s inhospitality, the violence of the people toward the two visitors sent from God. The cause of destruction was not general wickedness, homosexual rape, or homosexual lust. Homosexual relations became the interpretation as a result of myths popularized in the early Christian church , Boswell claims.  Rather, Genesis 19 condemns inhospitality to strangers or general violence or is an allegory “only tangentially related to sexuality.” He argues that his view is that which modern scholarship increasingly favors, mainly as a result of the influence of Bailey’s work. The men of Sodom merely wanted to “know” the strangers received by Lot, to inspect their passports, as it were. The Terms of the Text At issue is the translation of the Hebrew word yādaʿ, commonly meaning “to know.” In the New International Version text for Genesis 19:5 and 8, the words of

The oft-repeated mantra “Scholarship has spoken, the homosexual case is closed” can bring great pressure to bear upon the Christian who seeks to be faithful to the Word’s moral imperatives. This is surely the case when the issue of homosexuality and the abiding relevance of God ’s moral law in our lives is under discussion. Many struggle to understand how scholars can know the Word with such depth, understand its backgrounds and its languages, and still conclude that behaviors such as homosexuality are viable alternatives for the believer. A compilation of articles by scholars at Princeton Seminary on the subject of homosexuality appeared in 1996, titled Homosexuality and Christian Community. The work was edited by Choon-Leong Seow , an Old Testament scholar and author of the widely used beginning Hebrew grammar A Grammar for Biblical Hebrew. Seow authored a chapter titled “A Heterosexual Perspective.” We have chosen to examine his conclusions as a very helpful example of how it