Block, SkipCaptcha, Automoderated users, edit
2,415
edits
Changes
Homosexuality and biblical interpretation (view source)
Revision as of 00:34, March 9, 2009
, 00:34, March 9, 2009→Summation
Nor is it indicated that "as he lieth with a woman" is making a distinction between an effeminate versus masculine internal disposition of the partner. Rather the simile and euphemism serves to identify the sexual nature (intercourse) of laying down, and would distinguish it from simply sharing the same real estate to lay down on, as with women.
Nor is it indicated that "as he lieth with a woman" is making a distinction between an effeminate versus masculine internal disposition of the partner. Rather the simile and euphemism serves to identify the sexual nature (intercourse) of laying down, and would distinguish it from simply sharing the same real estate to lay down on, as with women.
==Dt. 23:17,18: Sodomites==
"There shall be no whore [qedêshâh] of the daughters of Israel, nor a sodomite [qâdêsh] of the sons of Israel. {18} Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God."
Rather than this passage being the specifically religious application of the Levitical injunctions against homosex, those who favor that practice usually contend that this text is what only Lv. 18:22; 20:13 refers to. Or that religious pagan prostitution did not exist. The key word at issue here is ''qâdêsh'' [H6945], the basic meaning of which is ''sacred'', contextually referring to temple prostitute, which the translators of the [[King James Version]] rendered as "sodomite", due to its perceived denotation of men whose manner of sex was like that of dogs.
The price of a dog” is not the price paid for the sale of a dog (Bochart, Spencer, Iken, Baumgarten, etc.), but is a figurative expression used to denote the gains of the kadesh, who was called κίναιδος by the Greeks, and received his name from the dog-like manner in which the male kadesh debased himself.<ref>Keil and Delitzch</ref>
Boswell states that the LXX uses six different words to translate qâdêsh, once mistranslating the gender, (1Ki. 15:12) and seeks to disallow this from meaning male homosexual prostitutes, as pagan fertility rites would include male/female prostitutional couplings.</ref>Christianity, Social Tolerance, and Homosexuality p. 99</ref> Scroggs is also adverse to the use of the word "sodomite" here, and holds that Dt. 13:17,18 refers to cultic prostitution by both genders, but that the LXX indicates a prohibition against secular male homosexual prostitutes, which is how the Palestinian Targum renders it, making prostitution the real offense.<ref>New Testament and Homosexuality, pp. 23,86,87</ref>
Young, who deals extensively with pertinent linguistic and historical/cultural aspects here, and the language of LXX in particular,<ref>[http://books.google.com/books?id=ZXAVf8m_HKgC&pg=PA244&lpg=PA244&dq=sodom+in+Mishnah&source=web&ots=ZjUCW3j8F9&sig=F5r2UCKKoWPAAbUnK3kYO-VdgVE&hl=en&sa=X&oi=book_result&resnum=4&ct=result#PPA129,M1 James B. De Young, Homosexuality, pp. 122-137 [</ref> points out the problems of Boswell relegating Lv. 18:22 and 20:13 to cultic temple homosex, as well as denying that Dt. 20:13 refers to homosexual temple prostitution. In the Hebrew qâdêsh is masculine here, and v. 18 references this qâdêsh as a "dog," a description also found in Mespotamian texts.<ref>Reallexicon der Assyriologie 4, 465</ref> In the Bible the term "dog" is used metaphorically and twice literally in various but usually unpscified derogatory ways. (Psa. 22:16; Prov. 26:11; Isa. 56:10; 56:11; Mat. 7:6; Phil. 3:2; 2Pet. 2:22; Rev. 22:15) Its general meaning is that of an immoral person(s), and as the Gentiles overall illustrated the immorality that Israel was to avoid, so the term "dog" was often applied to them. (Mt. 15:22-28) Likewise, Christians sometimes applied the term to morally unclean unbelievers, perhaps even equating the Judaizers with such. (Phil. 3:2,3). Historically, most scholars who have commented on the verse opinion that this term is derogatory.
Young and others also reference evidence that homosex and religious temple prostitution existed throughout many ancient societies, including the Ancient Near East, and in many centuries. According the the historian Eusebius, Constantine destroyed a temple in which certain priests were, "men who are women, not men, denying the dignity of nature. Wenham states, "in that homosexual male prostitution was well established in the ancient orient, it is not surprising that there are a number of laws [in Mespotamian texts] aimed at this particular phenomenon and its associated practices."<ref>The Old Testament Attitude to Homosexuality, The Old Testament Picture, Gordon J Wenham</ref>
The Bible further indicates such a practice in 1Ki. 14:24; 15:12; 22:46 and 2Ki. 23:7, with the last referring to them having houses by the temple of Israel, out of which they could practice their craft in times of Israel's spiritual and moral declension. An additional reference to qâdêsh is in Job 36:14, which refers those that "die in youth, and their life is among the unclean [qâdêsh]" (KJV), which could easily refer to those who engage in regular promiscuous homosexual activity. James B. De Young concludes that "both historical-comparative and linguistic-contextual studies show that the Hebrew qâdês used in Deuteronomy 23:17-18 bears both religious and sexual overtones."</ref> Young, ibid. p. 133</ref>
The issue then becomes that which Boswell and company originally argue, which is that the Levitical laws against male homosex only pertain to a cultic context. However, this requires relegating only one of many laws against illicit sex to a cultic context, when the language and structure is general, and disallows a categorical significance for a second but distinctively religious injunction against homosex, which all prohomsex efforts to warrant such come critically short. In addition, if only the prostitutional or idolatrous aspect is wrong, it would postulate that physical ceremonial temple sex is contextually allowable, rather than such ceremonial sex always being an expression of idolatry. Yet Scripture offer no support for this, must less for ceremonial homosex, despite specious attempts by certain authors. Nor does the Bible provided the sanction of homosex marriage, which it desperately requires, considering the depth of the exclusivity of the male/female union consistently established in the Bible, which homosex intrinsically opposes.
The choice of the word ''Sodomite'' to denote homosexual prostitutes is itself fitting, as often words both come from and or are translated into terms that denote what they are associated with. The name ''Sodom'' itself means ''burnt'', evidently referring to the judgment of the city, while the word ''whore'' is thought to be derived from a European girl, named Arlotta (or Arletta, also known as Arlette, Herlève and Herleva) who fornicated with Robert, duke of Normandy, and to whom William The Conqueror is believed to have been born<ref>Adam Clarke, commentary, Gn. 34:31</ref><ref>http://encarta.msn.com/encyclopedia_761579147/William_I_(of_England).html</ref> Likewise homosexuals themselves have appropriated "gay and "queer" to refer to themselves.
=== Summation ===
=== Summation ===
The following summation, while not inclusive, provides reasons for the position that no grammatical, categorical, cultural or motivation argument warrants relegating the Levitical injunctions against homosex to merely being prohibitory of idolatrous temple homosex, or belonging to the class of ceremonial laws (which are not the same), or are only motive-specific, but that instead they are universal and immutable.
Young, among others, concludes that on the basis of linguistic study, context and history, the "reinterpretation" of modern critics has strayed too far and and is fairly termed revolutionary and revisionist."<ref>Young, ibid pp. 133-135</ref> The following summation, while not exhaustive, provides reasons for the position that no grammatical, categorical, cultural or motivation argument warrants relegating the Levitical injunctions against homosex to merely being prohibitory of idolatrous temple homosex, or belonging to the class of ceremonial laws (which are not the same), or are only motive-specific, but that instead they are universal and immutable.
* 1. The reasons why literal obedience to ceremonial laws is not enjoined now is based upon like evidence for why the laws against homosex are upheld. While the New Testament defines the class of laws which were ceremonial/typological, it even more abundantly upholds laws against illicit sexual partners as a class. While literal obedience to the former is not mandated under the New Covenant, sex with illicit partners and any possible mention of homosex only finds unconditional condemnation therein.
* 1. The reasons why literal obedience to ceremonial laws is not enjoined now is based upon like evidence for why the laws against homosex are upheld. While the New Testament defines the class of laws which were ceremonial/typological, it even more abundantly upholds laws against illicit sexual partners as a class. While literal obedience to the former is not mandated under the New Covenant, sex with illicit partners and any possible mention of homosex only finds unconditional condemnation therein.
*3. All sex outside marriage is classed as fornication, and outlawed marriage partners are determined by a violation of marriage bond (adultery), or of nearness of kin (incest), or of nearness of kind (homosex), as well as being other than humankind (bestiality). These prohibitions are based upon what God has joined together, (Mt. 19:4-6), which incest being added later, and upheld in the N.T. (1Cor. 5:1) showing a progression toward greater strictness, not lesser.
*3. All sex outside marriage is classed as fornication, and outlawed marriage partners are determined by a violation of marriage bond (adultery), or of nearness of kin (incest), or of nearness of kind (homosex), as well as being other than humankind (bestiality). These prohibitions are based upon what God has joined together, (Mt. 19:4-6), which incest being added later, and upheld in the N.T. (1Cor. 5:1) showing a progression toward greater strictness, not lesser.
* 4. Motive (love, hate, consensuality) does not play a part in determining the forbiddance of homosex,<ref>Homosexuality in the Church, Richard B. Hays, Lev. 18:22; 20:13</ref> nor whether sex outside marriage or with any unlawful partner is valid in either Testament, in contrast with sexual legislation which stipulates such, (Dt. 22:13; 24:3; Num. 35:20; Dt. 22:23-29). Neither the mention of such or lack of mention of it establishes a factor which may sanctify an otherwise illicit union (adultery, incest etc, and all fornications are unequivocally sinful: cf. Gn. 34; Mk. 7:21-23).
* 4. Motive (love, hate, consensuality) does not play a part in determining the forbiddance of homosex,<ref>Homosexuality in the Church, Richard B. Hays, Lev. 18:22; 20:13</ref></ref>Thomas E. Schmidt, Straight & Narrow? p. 90</ref> nor whether sex outside marriage or with any unlawful partner is valid in either Testament, in contrast with sexual legislation which stipulates such, (Dt. 22:13; 24:3; Num. 35:20; Dt. 22:23-29). Neither the mention of such or lack of mention of motive establishes a factor which may sanctify an otherwise illicit union (adultery, incest etc, and all fornications are unequivocally sinful: cf. Gn. 34; Mk. 7:21-23).
* 5. Lv. 18:22 finds no abrogation elsewhere, nor is the Biblical context (marriage) established in which the practice of homosex is sanctified, as is explicitly provided for heterosexual relations, but which provision is likewise absent for illicit unions such as adultery and bestiality. Nor does the allowance or the use of polygamy, concubines or Levirate marriage set a precedent for homosexual marriage, as the only variance with the Genesis original is in the number of times a man takes a wife, not the gender of the wife, which is clearly manifest
* 5. Lv. 18:22 finds no abrogation elsewhere, nor is the Biblical context (marriage) established in which the practice of homosex is sanctified, as is explicitly provided for heterosexual relations, but which provision is likewise absent for illicit unions such as adultery and bestiality. Nor does the allowance or the use of polygamy, concubines or Levirate marriage set a precedent for homosexual marriage, as the only variance with the Genesis original is in the number of times a man takes a wife, not the gender of the wife, which is clearly manifest
* 7. Attempts to relegate 18:22 and 20:13 to only temple idolatry are unwarranted, as the grammar of Lv. 18:22 is universal, and entirely consistent with other transcultural immutable commands given here which forbid sex with the spouse of another, or near kin, that of the flesh of one's own flesh. Homosex is structurally similar, that of sex with an illicit partner, one's own gender.<ref>Gagnon, "God and Sex" or "Pants on Fire"?</ref> To restrict v. 22 to only targeting male temple prostitution is unwarranted like as doing the same to Lv. 19:29 is.
* 7. Attempts to relegate 18:22 and 20:13 to only temple idolatry are unwarranted, as the grammar of Lv. 18:22 is universal, and entirely consistent with other transcultural immutable commands given here which forbid sex with the spouse of another, or near kin, that of the flesh of one's own flesh. Homosex is structurally similar, that of sex with an illicit partner, one's own gender.<ref>Gagnon, "God and Sex" or "Pants on Fire"?</ref> To restrict v. 22 to only targeting male temple prostitution is unwarranted like as doing the same to Lv. 19:29 is.
* 8. When homosex or illicit heterosexual sex as a formal part of idolatrous activity is possibly targeted, then the context makes that evident (Dt. 23:17,18), (“with dogs” likely referring to the manner of homosex relations). The historical fact is that in Canaanite culture, homosexuality was practiced as both a religious rite and a personal perversion...Israel's pagan neighbours knew both secular and sacred homosexuality."<ref>Greg Bahnsen p 45</ref> Though some argue that there is no evidence to suggest these texts even refer to Canaanite cultic practices<ref>[http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf Homosexuality Revisited in Light of the Current Climate, by Calvin Smith]</ref>
* 8. When homosex or illicit heterosexual sex as a formal part of idolatrous activity is possibly targeted, then the context makes that evident (Dt. 23:17,18), (“with dogs” likely referring to the manner of homosex relations). The historical fact is that in Canaanite culture, homosexuality was practiced as both a religious rite and a personal perversion...Israel's pagan neighbours knew both secular and sacred homosexuality."<ref>Greg Bahnsen p 45</ref> Others argue that these texts do not even refer to Canaanite cultic practices<ref>[http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf Homosexuality Revisited in Light of the Current Climate, by Calvin Smith]</ref>
* 9. While types of laws are grouped often together, ancient laws codes are not strict categories of laws. The attempt to negate the universality and transcendence v. 22 due to the culturally specific aspect of v. 21 (child sacrifice to Molech) fails, as that law is not restricted to child sacrifice to only one specific idol, and cannot be relegated to merely being ceremonial. Rather, it is based upon foundational moral law (Gn. 9:5,6; Ex. 20:2; 34:15) and is literally applicable in principal and by modification to all cultures and times. In addition, consistent with the hermeneutic behind their categorical argument, v.19 (intercourse during menstruation, which is more akin to ceremonial law) would disallow the intrinsic sinfulness of the next verse (adultery).
* 9. While types of laws are grouped often together, ancient laws codes are not strict categories of laws. The attempt to negate the universality and transcendence v. 22 due to the culturally specific aspect of v. 21 (child sacrifice to Molech) fails, as that law is not restricted to child sacrifice to only one specific idol, and cannot be relegated to merely being ceremonial. Rather, it is based upon foundational moral law (Gn. 9:5,6; Ex. 20:2; 34:15) and is literally applicable in principal and by modification to all cultures and times. In addition, consistent with the hermeneutic behind their categorical argument, v.19 (intercourse during menstruation, which is more akin to ceremonial law) would disallow the intrinsic sinfulness of the next verse (adultery).
* 12. The forbiddance of idolatry is itself a universal and immutable command, which is manifest not only in formal worship of idols, but by any deliberate act contrary to the laws of God (Mt. 6:24; Rm. 6:16). Homosex by nature, not simply context, is an expression of idolatry, not simply an abuse by it.
* 12. The forbiddance of idolatry is itself a universal and immutable command, which is manifest not only in formal worship of idols, but by any deliberate act contrary to the laws of God (Mt. 6:24; Rm. 6:16). Homosex by nature, not simply context, is an expression of idolatry, not simply an abuse by it.
13. Restricting the Levitical laws (or others) prohibiting male homosex to a idolatrous religious context would postulate that physical ceremonial temple sex is contextually allowable (if Judaized or Christianized), rather than ceremonial sex always being an expression of idolatry. Yet Scripture offer no support for this, must less for ceremonial homosex, despite specious attempts by certain authors.
* 14. Male homosex is classified as a first tier offense requiring the death penalty, that stipulates that they shall “be put to death”, which wording is used for other immutable grave sins (though the penalties may require Israel's theocracy), and not for ceremonial/purity laws, except for unholy presumption, and for breaking the Sabbath, the gravest of such. The term usually used by itself for punishment for ritual purity offenses by Israel, such as dietary violations, (Lv. 7:21,25,27) is “cut off” though it is used in combination which "put to death" for grave moral sins, such as in Lv. 18:29 for all the sins of that chapter.
* 14. Attempts to extrapolate other grammatical differences in favor of the prohomosex position critically fall short. Zakhar (mankind) in Lv. 18:22 and 20:13 only distinguishes between genders, and does not signify idolatrous priests are targeted here, while mishkâb (lieth) is a metaphor for sexual intercourse, using the place or manner in which it usually takes place, (Ezek. 23:17) And as 20:13 shows, both are guilty.
* 15. Hermeneutics are employed by those seeking to negate the Levitical injunctions, which, if applied consistently, would effectively disallow a coherent sexual ethic in the Bible, yet the laws on sexual partners are presented as universal commands and reiterated as a class, and in a way that presumes they can be understood and obeyed by all, without being open to a vast degree of interpretation which effectively allows them to be negated.
*16. Lev. 18:22 is “part of an interconnected Old Testament witness.” “There is no evidence to suggest that ancient Israelite society, acting in fidelity to Yahweh, would ever have approved of any form of homosexual practice.”<ref>Gagnon, Why the disagreement over the Biblical witness on homosexual practice?</ref>
17. Ceremonial violations are stated to “be an abomination [sheqets] unto you” (Lv. 11:10), male homosex is stated to be tô‛êbah itself (Lv. 18:22), as other illicit sex sins are, (vs. 27,29,30), and contrary to prohomsex arguments concerning tô‛êbah, that is the word most translated as “abomination” to denote grave moral offenses of universal sins, and is rarely used for ceremonial offenses. (Note: idolatry does it not stop with graven images.)
* 16. Hermeneutics are employed by those seeking to negate the Levitical injunctions, if applied consistently, would effectively disallow a coherent sexual ethic in the Bible, yet the laws on sexual partners are presented as universal commands and reiterated as a class in a way that presumes they can be understood and obeyed by all, without being open to a vast degree of interpretation which effectively allows them to be negated.
* 18. Attempts to extrapolate other linguistic differences in favor of the prohomosex position critically fall short. Zakhar (mankind) in Lv. 18:22 and 20:13 only distinguishes between genders, and does not signify idolatrous priests are targeted here, while mishkâb (lieth) is a metaphor for sexual intercourse, using the place or manner in which it usually takes place, (Ezek. 23:17) And as 20:13 shows, both are guilty.
*18. Lv. 18:22 is appropriated by the New Testament. The term arsenokoitai (“men who lie with a male”) in 1 Corinthians 6:9 is formulated from the Septuagint translation of Lev 18:22 and 20:13, which refers to not ‘lying’ (koite) with a ‘male’ (arsen). Paul’s critique of homosexual relations in Romans 1:24-27 also echoes Lev 18 and 20 by using two terms that appear in Septuagint translation of these chapters: akatharsia (“uncleanness, impurity” in Romans 1:24 and Lev 18:19; 20:21, 25) and aschemosune (“indecency, indecent exposure” in Rom 1:27 and twenty-four times in Lev 18:6-19; 20:11, 17-21). <ref>Gagnon, Why the disagreement over the Biblical witness on homosexual practice?</ref>
* 19. Both the Greek LXX and the Hebrew condemn homosexual behavior. Young concludes that on the basis of linguistic study (particularly the LXX in his work), context and history, the "reinterpretation" of modern critics has strayed too far and and is fairly termed revolutionary and revisionist."<ref>Young, ibid pp. 133-135</ref>
* 20. Lv. 18:22 is appropriated by the New Testament. The term arsenokoitai (“men who lie with a male”) in 1 Corinthians 6:9 is formulated from the Septuagint translation of Lev 18:22 and 20:13, which refers to not ‘lying’ (koite) with a ‘male’ (arsen). Paul’s critique of homosexual relations in Romans 1:24-27 also echoes Lev 18 and 20 by using two terms that appear in Septuagint translation of these chapters: akatharsia (“uncleanness, impurity” in Romans 1:24 and Lev 18:19; 20:21, 25) and aschemosune (“indecency, indecent exposure” in Rom 1:27 and twenty-four times in Lev 18:6-19; 20:11, 17-21).<ref>Gagnon, Why the disagreement over the Biblical witness on homosexual practice?</ref>
Bailey, while seeking to justify homosex, stated, "It is hardly open to doubt that both the laws in Leviticus relate to ordinary homosexual acts between men, and not to ritual or other acts performed in the name of religion."<ref>Bailey, Homosexuality, p. 30</ref>
Bailey, while seeking to justify homosex, stated, "It is hardly open to doubt that both the laws in Leviticus relate to ordinary homosexual acts between men, and not to ritual or other acts performed in the name of religion."<ref>Bailey, Homosexuality, p. 30</ref>
Joseph P. Gudel states, Letha Scanzoni and Virginia Ramey Mollenkott assert that "consistency and fairness would seem to dictate that if the Israelite Holiness Code is to be invoked against twentieth-century homosexuals, it should likewise be invoked against such common practices as eating rare steak, wearing mixed fabrics, and having marital intercourse during the menstrual period." Much effort need not be expended answering these objections. First, God did not condemn certain behavior for the Israelites only because Israel was to be kept separate from Canaanite practice. Otherwise, if the Canaanites did not practice child sacrifice and bestiality, would these then have been all right for the Israelites? Of course not! Having sexual relations with an animal and killing one's child are inherently wrong and evil, even when they are not related to pagan worship; they are abominations before God. And yet, these specific prohibitions also are listed in this passage, both immediately before and after the condemnation of homosexuality (Lev. 18:21-23).<ref>[http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/web/crj0108a.html "That Which is Unnatural" Homosexuality in Society, the Church, and Scripture, Leviticus 18 and 20, by Joseph P. Gudel, Christian Research Institute Journal]</ref>