GAY TRUTH

  Objection Stated Paul does not identify homosexuality, which is indeed mentioned in Romans 1:26–27, as sin . This seems to be the thrust of L. William Countryman when he writes, “The idea that Paul was labelling homosexual acts as sinful can be upheld only if one can show that he used other terms here with an equivalent meaning.” 8   And in a public debate, this was ACLU board member and head of Americans United for the Separation of Church and State Barry Lynn’s common refrain when dealing with Romans 1, that Paul specifically avoided saying homosexuality was a sin. 9 Biblical Response This revisionist attempt is surely one of the weakest offered, for it requires us to believe all of the following propositions: first, that in the midst of demonstrating the awful sinfulness of idolatry and its punishment, Paul would insert a sentence where he switches subjects to something that, while possibly “unusual” in a social sense, is not actually sinful; second, that the context is t...

  Objection Stated Paul is speaking solely of Jewish purity laws, and hence this is irrelevant in a modern, enlightened society . Biblical Response It needs to be acknowledged from the outset, and this illustrates the constant inconsistency found among the revisionist interpreters, that this is an admission that the Hebrew Scriptures do indeed condemn homosexual deeds and desires.  After all, if Paul’s condemnation of such sinfulness is drawn from Judaism, this is a tacit admission that Judaism opposed homosexuality. We have addressed the basic contention of the allegedly limited application of God’s moral laws in our discussion of the Leviticus passages. It seems sufficient at this point to note how such an objection completely misses Paul’s context as well as his argument. Paul surely did not embrace modern views of either God’s law or God’s revelation in the Jewish Scriptures. He would not have held to the concept that the revelation of God’s holy will in Scripture was some...

TEACHERS ABUSE AUTHORITY - BANNING PARENTAL APPROVAL Today, the Justice Department’s Civil Rights Division, joined by the U.S. Attorney for the District of Kansas, filed a first-of-its-kind lawsuit against Kansas City, Kansas Public Schools (KCKPS) to stop the district from facilitating secret “gender transitions” for children at school without their parents’ knowledge or consent. KCKPS’s conduct violates the Family Educational Rights and Privacy Act (FERPA) and the Protection of Pupil Rights Amendment (PPRA) — laws designed to safeguard parental rights, including the rights to access and oversee information collected and maintained about their children in public schools. The lawsuit follows extensive efforts by the Department of Education to secure KCKPS’s compliance with federal law. CHILDREN MANIPULATED BY LGBTQ ACTIVISM “Parental rights are paramount in the operation of America’s public schools, and Kansas City, Kansas Public Schools does not know children better than their own par...

COLOGNE, Germany  — A petition has been launched protesting the sentencing of Fr. Dariusz Oko for his work exposing sexual abuse in the Catholic Church. On Friday, Fr. Oko, a Polish professor, and 90-year-old German professor Fr. Johannes Stöhr will go to trial in Cologne for their work exposing homosexual abuse in the Catholic Church. A petition has been launched to revoke the sentence.  In 2021, the Cologne District Court claimed that Fr. Oko’s article titled “On the need to curb homosexual cliques in the Church” constituted “incitement to hatred” against homosexuals. According to Polish magazine Wprost , the court demanded that Fr. Oko pay a fine of 4,800 euros or serve 120 days in jail. Fr. Johannes Stöhr, the editor-in-chief of  Theologisches , reportedly was charged as well. An expert on gays in the priesthood, Fr. Oko is a Polish priest and professor of theology at the John Paul II Pontifical University in Krakow. He wrote a work “about the need to limit homosexual c...

One way to resolve sexual identity conflicts is to affirm a gay identity as central to who one is as a person. This is historically atypical, but it is common in contemporary culture. One gay historian identifies four forms of homosexuality across cultures and throughout history.59  The first is age-structured homosexuality. This is seen, for example, in age-related initiation ceremonies in some societies in New Guinea.  The second form is gender-reversed homosexuality. An example of this might be the North American Indian berdache (sometimes referred to as “two spirit”, suggesting both a masculine and feminine spirit reside in the individual).  The third form of homosexuality across cultures is role-specialised homosexuality. According to Herdt, an example of this can be found in the Chukchee shaman whose vision quests direct him to engage in same-sex behaviour for a time.  The fourth and final form of homosexuality can be seen in the modern gay movement.  Wha...

'Letters from Leo' hailed Pope Leo’s recent LGBTQ-friendly appointments, which include a bishop who had a drag queen speak at Mass.  A gay news site published an article praising Pope Leo XIV for having “made room for prog ressive LGBTQ+ voices.”  Headlined Pope Leo’s Recent LGBTQ-Friendly Appointments Include Bishop Who Had Drag Queen Speak at Mass , the article draws heavily from a liberal Catholic Substack, Letters from Leo , authored by former Obama staffer Christopher Hale. The article focuses on the installation of four reportedly pro-homosexual and pro-transgender bishops: James Checchio, appointed by Leo in February to head the Archdiocese of New Orleans; Bishop Ramón Bejarano, chosen in December to lead the Diocese of Monterrey, California; Bishop Christian Würtz, selected in by Leo in July 2025 as the new bishop of Eichstätt in Germany; and Baker, Oregon diocese’s Bishop Thomas Hennen, who at age 47 became the youngest bishop to head a diocese.  Perhaps the most...

Pim Pronk, Author Of Against Nature? Types of Moral Argument Regarding Homosexuality, has laid down a challenge to anyone who uses moral argumentation to oppose homosexuality.1  Specifically, he objects to the use of Romans 1 and its description of homosexuality as “unnatural.” His is a very elaborate presentation that makes some interesting contributions to the discussion of Pauline parenesis. I will give an overview of his position, citing positive contributions, and explaining my criticism. Pronk’s Reasoning Pronk’s chief point is that moral arguments or positions precede an appeal to revelation. While Christians may appeal to Scripture for teaching content, they must use some additional criterion to determine whether the teaching truly is God’s “good,” His will, for them. This criterion is our insight into good and evil, the consensus of discussion or “deliberation in the human community as a whole” (315, 323, 325).  Before settling the matter, the community must test the...

The only model of sexual expression contemplated in Scripture is that which finds its pattern in the Creation model of Genesis 1–2. This is the pattern taught by our Lord and the apostles (see, for example, Matt. 5:27–32; 19:3–12). It is to occur in heterosexual marriage. If in Romans 1 Paul opposes all forms of sexual expression between people of the same sex, then his judgments are, as Scroggs admits, “eternally valid.”97 Revisionist interpretations would do well to come under the meaning and authority of Scripture. So What? Several reasons seem persuasive that Paul does oppose homosexual lust and expression: 1. Paul writes as a Jewish Christian whose theology and ethics are formed by an Old Testament worldview, not Greek philosophy.98 Yet he speaks to Jewish and gentile readers with terms (the natural use and what is contrary to nature) that Greeks and Romans understood. 2. For Paul, what is “natural” (vv. 26–27) reflects the being or nature of the Creator (vv. 18–23) and His revea...

As we consider the significance of Romans 1 for contemporary ethics, one view is that Romans 1 identifies a temporary Jewish purity rule rather than a universal moral principle. When Countryman makes that suggestion, he errs in reading the literary context. In this context, the passage, with its “nature” terminology, can be interpreted only as an appeal to creation.  The words of verses 26–27 are on the level of universal moral principle. Unless the writer signals a change in meaning, context will not allow a limited purity rule to be sandwiched between universal moral standards in verses 24–28. The first and the third of three parallel passages clearly are universal and deal with sin, not impurity. Note Paul’s warning that “God abandoned them” in vv. 24, 26, and 28. God cannot consign the Gentiles to punishment for breaking a Jewish purity rule. The literary form of Romans 1:1–2 also demands identification of homosexuality as sin. When Paul says that “God abandoned them,” the the...