GAY TRUTH

The Bible says nothing specifically about the homosexual condition (despite the rather misleading RSV translation of 1 Cor. 6:9), but its condemnations of homosexual conduct are explicit. The scope of these strictures must, however, be carefully determined. The exegesis of the Sodom and Gibeah stories (Gn. 19:1–25; Jdg. 19:13–20:48) is a good case in point. We must resist D. S. Bailey’s widely-quoted claim that the sin God punished on these occasions was a breach of hospitality etiquette without sexual overtones (it fails to explain adequately both the double usage of the word ‘know’ (yāḏa‘) and the reason behind the substitutionary offer of Lot’s daughters and the Levite’s concubine); but neither account amounts to a wholesale condemnation of all homosexual acts. On both occasions the sin condemned was attempted homosexual rape, not a caring homosexual relationship between consenting partners. The force of the other OT references to homosexuality is similarly limited by the c

It is God’s settled and perfectly righteous antagonism to evil. It is directed against people who have some knowledge of God’s truth through the created order, but deliberately suppress it in order to pursue their own self-centred path.  And it is already being revealed, in a preliminary way, in the moral and social corruption which Paul saw in much of the Greco-Roman world of his day, and which we can see in the permissive societies of ours. The Bible says nothing specifically about the homosexual condition (despite the rather misleading RSV translation of 1 Cor. 6:9), but its condemnations of homosexual conduct are explicit. The scope of these strictures must, however, be carefully determined. Too often they have been used as tools of a homophobic polemic which has claimed too much. The exegesis of the Sodom and Gibeah stories (Gn. 19:1–25; Jdg. 19:13–20:48) is a good case in point. We must resist D. S. Bailey’s widely-quoted claim that the sin God punished on these occ

The Bible says nothing specifically about the homosexual condition (despite the rather misleading RSV translation of 1 Cor. 6:9), but its condemnations of homosexual conduct are explicit. The scope of these strictures must, however, be carefully determined. Too often they have been used as tools of a homophobic polemic which has claimed too much. The exegesis of the Sodom and Gibeah stories (Gn. 19:1–25; Jdg. 19:13–20:48) is a good case in point. We must resist D. S. Bailey’s widely-quoted claim that the sin God punished on these occasions was a breach of hospitality etiquette without sexual overtones (it fails to explain adequately both the double usage of the word ‘know’ (yāḏa‘) and the reason behind the substitutionary offer of Lot’s daughters and the Levite’s concubine); but neither account amounts to a wholesale condemnation of all homosexual acts. On both occasions the sin condemned was attempted homosexual rape, not a caring homosexual relationship between consenting partn

Español: Intercambio de anillos entre los novios (Photo credit: Wikipedia ) The Bible says nothing specifically about the homosexual condition (despite the rather misleading RSV translation of 1 Cor. 6:9), but its condemnations of homosexual conduct are explicit. The scope of these strictures must, however, be carefully determined. Too often they have been used as tools of a homophobic polemic which has claimed too much. The exegesis of the Sodom and Gibeah stories (Gn. 19:1–25; Jdg. 19:13–20:48) is a good case in point. We must resist D. S. Bailey’s widely-quoted claim that the sin God punished on these occasions was a breach of hospitality etiquette without sexual overtones (it fails to explain adequately both the double usage of the word ‘know’ (yāḏa‘) and the reason behind the substitutionary offer of Lot’s daughters and the Levite’s concubine); but neither account amounts to a wholesale condemnation of all homosexual acts. On both occasions the sin condemned was attempted hom

MONTGOMERY, AL , February 7, 2014 – In 2003, Alabama Chief Justice Roy Moore was removed from office after refusing to remove the 10 Commandments from the front of the state's highest court. Now, after winning back his old job, he is back in the spotlight after sending a letter to all 50 governors urging them to enshrine marriage in the U.S. Constitution . “The time to act is upon us if we mean to preserve the basic foundations of marriage and family upon which our Country rests,”  writes  Moore. Alabama Chief Justice Roy Moore He has also  called  for an Article V Convention , a mechanism in the US Constitution that allows the states to pass constitutional amendments. Thirty-four states would have to agree to the convention and then three-quarters of states, 38 states, would have to ratify amendments proposed by those at the convention. An Article V Convention has not been held since America ’s founding. Currently, 17 states – 34 percent of the 50 states – and the

The Bible says nothing specifically about the homosexual condition (despite the rather misleading RSV translation of 1 Cor. 6:9), but its condemnations of homosexual conduct are explicit. The scope of these strictures must, however, be carefully determined. Too often they have been used as tools of a homophobic polemic which has claimed too much. The exegesis of the Sodom and Gibeah stories (Gn. 19:1–25; Jdg. 19:13–20:48) is a good case in point. We must resist D. S. Bailey’s widely-quoted claim (quoted by Freedom2B, Metropolitan Community Church and others)  that the sin God punished on these occasions was a breach of hospitality etiquette without sexual overtones (it fails to explain adequately both the double usage of the word ‘know’ (yāḏa‘) and the reason behind the substitutionary offer of Lot’s daughters and the Levite’s concubine); but neither account amounts to a wholesale condemnation of all homosexual acts. On both occasions the sin condemned was attempted homosexual rape,

Moses with the tablets of the Ten Commandments, painting by Rembrandt (1659) (Photo credit: Wikipedia ) Most agree regarding the tripartite division of the Law into moral, civil, and ceremonial components. It is a helpful informal categorization of the various commandments God has given to Israel. Where theologians part ways is whether to make such categories theological constructs by which to build one’s doctrine of the Old Covenant Mosaic Law’s relationship to the New Covenant believer in Yahweh. Dr. Tom Schreiner , Professor of New Testament Interpretation at Southern Baptist Theological Seminary has a few ideas. Question 14 of his 40 Questions about Christians and Biblical Law takes up the issue of the tripartite division, and you may find his comments very insightful. Moral, Civil, Ceremonial “The distinction between the moral, ceremonial, and civil law is appealing and attractive. Even though it has some elements of truth, it does not sufficiently capture Paul’s stance

Image via Wikipedia Host:  You are a Christian pastor, and you say you believe the Bible, which means you are supposed to love all people. Pastor:  That’s right. Host:  But it appears to me that you and your church take a rather unloving position when it comes to gay people . Are homosexuals welcome to come to your church? Pastor:  Of course. We believe that the gospel is a message relevant for every person on the planet, and we want everyone to hear the gospel and find salvation in Jesus Christ . So at our church, our arms are outstretched to people from every background, every race, every ethnicity and culture. We’re a place for all kinds of sinners and people with all kinds of problems. Host:  But you said there, “We’re a place for sinners.” So you do believe that homosexuality is sinful, right? Pastor:  Yes, I do. Host:  So how do you reconcile the command to love all people with a position on homosexuality that some would say is radically intolerant? Pastor:   (smiling)  If you