Category: chalice press


Hi all:

I have moved my blog to my new website at www.christianpiatt.com. You can link to the blog directly from the home page, and there is an RSS feed you can pick up if you would like to subscribe.

Thanks for following, and hope to greet you at the new site!

Peace,
Christian Piatt

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I could tell when I was putting Mattias, who is seven, to bed the bother night that I was about to get handed more than the typical bedtime conversation. He had that look on his face like he was about to fire me. For a second, I actually was worried that I was in trouble.

Then I remembered; I’m the dad. Right.

“Dad,” he said, not looking up at me, “I’m not sure I believe this whole thing about God making everything in the universe.”

“Okay,” I said, “what are you not sure about?”

“Well, it just doesn’t make sense to me that this guy was sitting up there somewhere and just decided to make a universe all of a sudden.”

“I get that,” I said. “I would have a hard time with that idea too.”

“What do you mean, dad?”

“Some people picture God as this sort of giant person sitting on a throne in the sky, but that image just doesn’t work for me.”

“Me either,” he said. “I mean, there’s not even any oxygen up there. Why would a person live up there with no air?’

“For me,” I said, “God is less person-like and more like a source. Like a place where all the energy and matter and love we ever need comes from.”

“A source?” He looked confused.

“Have you talked at all about the Big Bang in school?’ I asked.

“Sort of,” he said.

“Well,” I said, “a lot of people believe that a really long time ago, everything in the universe was squished down into this one tiny, super-hot, super sense spot. Then, for a reason no one really understands, everything just burst out, kind of like a flower popping up out of a tiny seed, and that’s when everything got started.”

“Huh,” he studied the floor. “So where did all the stuff come from? And what made it all pop out and become the universe?”

“You answer that,” I said, “and you’ll be set for life. But for me, that’s where I see God.”

We agreed to hit the library for some books on the Big Bang. I’m less concerned about giving him water-tight answers than I am going along with him as we follow this mystery down the rabbit hole together. For me, that’s the stuff that life is made of.

Christian Piatt is an author, editor, speaker, musician and spoken word artist. He co-founded Milagro Christian Church in Pueblo, Colorado with his wife, Rev. Amy Piatt, in 2004. Christian is the creator and editor of the Banned Questions book series, which include Banned Questions About the Bible and Banned Questions About Jesus. He co-created and co-edits the “WTF: Where’s the Faith?” young adult series with Chalice Press, and he has a memoir on faith, family and parenting being published in early 2012 called Pregmancy: A Dad, a Little Dude and a Due Date. For more information about Christian, visit http://www.christianpiatt.com, or find him on Twitter or Facebook.

 

 

Here’s an interview I did recently with Zachary Bailes of the website, “Crazy Liberals…and Conservatives.” We talked about the State of the Christian Left and much that faces organized religion in a challenging century ahead.

Listen as I interview Christian Piatt author of Banned Questions About the Bible and forthcoming book Banned Questions About Jesus.We discuss the power of questions, progressive Christianity, and the need to share your narrative.
Listen. Enjoy. Engage. Respond.
Link to the original page and podcast:
**On another note you may purchase either volume at Chalice Press for 40% off through June 30, 2011. Use coupon code bannedqj. If this offer is extended you will be notified.

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Many thanks to Two Friars and a Fool for sharing their own thoughts on BANNED QUESTIONS ABOUT THE BIBLE. These guys are an unruly band of theologians who enjoy pub-style discourse over all things faith-related. When they asked me to share something about the new book for their forum, I was naturally happy to oblige.

Their format is refreshingly different. They have folks like me submit an article, then each of the three (two friars plus one fool equals three) share a video response. This then leads to a larger conversation in their forum, where others can jump in, offer their two cents, chuck the virtual bar stool and the like.

For me, this kind of online space is exactly what the BANNED QUESTIONS series is all about: opening the doors, opening peoples’ minds and giving permission to talk about anything we are wondering about, afraid of, doubting or passionately convicted about. If only more of our congregations reflected this kind of vibe!

Check out the article here, along with the Two Friars and a Fool video responses.

On a somewhat related note, Chalice Press, my beloved publisher, released their top-three list of most viewed titles on their website, and BANNED QUESTIONS ABOUT THE BIBLE was number two! Thanks to all who are showing an interest in the work we’re doing with this series. For those who have yet to order the book, or for those awaiting book two in the series, BANNED QUESTIONS ABOUT JESUS, you can order either or both through the end of June on the Chalice Press website for 40% off the retail price if you enter the promotional code “BANNEDQJ” on the final checkout page. There is no limit on the number of book s that qualify for this discount, so stock up and give copies to your pastor, friends and enemies.

Finally, several folks have asked about additional titles in the BANNED QUESTIONS series. Right now, Chalice Press is waiting to see how their first two titles do before committing to more, but being optimistic, I’ve been wrangling an all-star roster of interested contributors for a third book, should the publisher agree to pull the trigger. More on this as I’m allowed to share, but the best way to ensure there are more titles is to share a good word about the first two.

Until next time…
Peace,
Christian

By LORETTA SWORD | lroettas@chieftain.com

Local author and musical pastor Christian Piatt’s latest book delivers answers to questions many Christians likely have pondered but never asked anyone aloud.

“Banned Questions about the Bible” shares responses from more than a dozen contributors — a recovering consumer, a religious satirist and a seminary president among them — to questions Sunday school teachers are afraid to answer.

The respondents don’t tell readers what to believe about a book that many pastors have always insisted be taken as literal truth.
Instead, they encourage readers to give deeper thought to each topic and to draw their own conclusions.

Questions discussed include:
“Where did Adam and Eve’s kids find spouses?”
“Does God justify violence in scripture?”
“Does the Bible call for sexual purity? (and what qualifies as pure and impure?)”

Piatt says an experience he had when he was younger led him to create the Banned Questions series. The newly released book is the first.

“When I was a teenager, my youth minister threw a Bible at my head for asking questions. Too often, for various reasons, people don’t have the opportunity to ask the hard questions they have about faith, religion, salvation and the Bible. And when questions are left unanswered in communities of faith, people either seek answers elsewhere or lose interest all together,” Piatt said.

“The purpose of the series is to collect the most compelling and challenging questions from various theological areas and pose them to a panel of ‘experts’ who are challenged with responding in 200 words or less in plain English. This volume addresses challenging or controversial questions about scripture collected from people on Facebook, MySpace, Twitter and other social networking media.”

The book has been endorsed by several nationally known Christian authors and is getting positive reviews.

The second book in the Banned Questions series, “Banned Questions about Jesus,” will be released in July.

Piatt, a former Chieftain religion columnist, is the music minister at Milagro Christian Church, where his wife, Rev. Amy Piatt, is founding pastor.

For more information or to order “Banned Questions about the Bible,” call 800-366-3383 or visit http://www.ChalicePress.com. The book is available at Amazon.com or direct through the author.

How do we reconcile the Old Testament command for vengeance (eye for an eye) with Jesus’ command to turn the other cheek and love our enemies?

(Order BANNED QUESTIONS ABOUT THE BIBLE, now available at Chalice Press and other booksellers.)

Becky Garrison:

Our hatred of the “other” is nothing new. At the time of Jesus’ birth, the Samaritans and the Jews had been at each other’s throats for literally hundreds of years. At the time when Jesus told the parable of the Good Samaritan (Luke 10:25–37), the concept of a Samaritan coming to the rescue of a Jew would have been considered just as incongruous as if, say, a Focus on the Family follower marched in the New York City LGBT (Lesbian, Gay, Bisexual, and Transgender) Pride Parade today.

But as the parable made clear, the Samaritan was considered the Jewish man’s “neighbor.” By implication, that means the definition of “neighbor” has to be expanded to include all of God’s children, including those of different social classes, races, creeds and political affiliations. When Jesus commanded His followers to “go and do likewise” by following the example of the Good Samaritan, he challenged the early church to look beyond its comfort zone. His disciples were required to obey the Greatest Commandment by showing His love and kindness to all people, because everyone was their “neighbor.”

The early Christian church cut across the various hierarchical lines that divided people. It did not seek to dominate the political establishment or maintain the status quo; rather its goal was to spread the universal love of Christ. In doing that, it transformed the world.

Jarrod McKenna:

I had just finished running a workshop for Greenpeace, The Wilderness Society and an anti-nuclear organization on the history and power of nonviolent direct action where I had explored and trained people in the transformative nonviolence of Gandhi, MLK and to the surprise of many gathered, Jesus. Afterwards a well-respected activist approached me away from others and asked with tears in their eyes, “Why was this Jesus not found in my experience of church?”

This question goes to the heart of the Gospel. To the heart of mission. To the heart of discipleship. Why is it that people can’t find the hope of the world in our churches? I think it’s directly connected to the lack of schooling in letting God’s love through us by “loving our enemies.” To be merciful as The Triune God is merciful. Fierce Calvary-shaped love is how God has saved us and its how we are to witness to our salvation. Grace is both how God has saved us and the pattern of kingdom living the Holy Spirit empowers us for.

“Eye for an eye” is not about vengeance but the limitation of retaliation. In Christ, violence is not only restrained but transformed. On the cross God does not overcome evil with evil but with good (Rom. 12:21). There is nothing passive about Jesus turning the other cheek in the face of injustice (John 18:23). To turn the other cheek is to practice the provocative peace that embodies the healing justice of the Kingdom that exposing injustice with the presence of Love (Col.2:15).

We don’t need to reconcile vengeance or violence with loving our enemies. Instead we need to be open to the Holy Spirit’s empowerment to witness to God reconciling the world to Godself through the nonviolent Messiah, Jesus.

Rebecca Bowman Woods:

In Religious Literacy: What Every American Needs to Know and Doesn’t, Stephen Prothero shares the story of a 1995 Colorado murder trial. During deliberations, one juror pulled out his Bible and quoted Leviticus 24, the “eye for an eye” passage that concludes with “He that killeth a man, he shall be put to death.” After the juror instructed his fellow jurors to go home and prayerfully consider this passage, they voted unanimously for the death penalty.

The state Supreme Court ordered a new trial, ruling that jurors were not allowed to consult the Bible. Some Christians, led by Colorado-based Focus on the Family, protested the higher court’s ruling. Perhaps rightly so — can a court really prevent people of faith from including scripture in their decision-making?

But the real injustice, in Prothero’s opinion, was that the jurors failed to consider the rest of the Bible, particularly Jesus’ views on retaliation in Matthew 5:38-42.

“There are very few passages from the Hebrew Bible that are explicitly refuted in the New Testament, but Leviticus 24:20-21 (echoed in Exodus 21:23-25 and Deuteronomy 19:21) is one of them,” writes Prothero, a professor of religious studies at Boston University and a staunch advocate of religious literacy.

Christians should rarely fall back on the ‘New Testament supersedes the Old Testament’ argument. In Matthew 5, Jesus warns that he has not “come to abolish the law or the prophets” but to fulfill it. He teaches an ethic that “embraces and extends” the law in several instances, and refutes it in a few.

Amy Greenbaum, a friend who is in the process of becoming an ordained Reformed Jewish rabbi, says the ‘eye for an eye’ text in Leviticus 24 would not have been taken literally, even in ancient times.

Kathy Escobar:

I started seeking God on my own when I was a little girl, apart from my family who were not Christians.  I can’t explain it, really; I was always drawn to Jesus but couldn’t quite make sense of the Old Testament and a lot of the crazy things that were in there–whole communities being wiped out, God’s vengeance being poured out left and right.  I tried to skip over those parts and somehow erase them from my mind and just focus on Jesus because that was a lot more comforting.

Later, as I began to mature in my faith, I realized I needed to wrestle with this disparity.  I admit, I still do. I rest on the new order that Jesus created through the incarnation, turning the old ways upside down.  I think the contrast is important; the radical difference between vengeance in the Old and New Testament makes God’s point.  Jesus changes everything, teaching what the Kingdom now means.

The Sermon on the Mount clearly sets the stage for this new way that completely demolishes the idea of “an eye for an eye.” I don’t think I have to pick apart all the reasons why the Old Testament contains certain stories or examples that are utterly confusing and seemingly contrary to God’s heart for people. I try to rest on the reality that through the gospels, all that changed.   The commands shifted, the law got summed up, and the Kingdom principles Jesus taught were going to be much harder to apply than the old laws by a long shot.

Are some sins worse or better than others?

(From the book, BANNED QUESTIONS ABOUT THE BIBLE by Chalice Press, edited by Christian Piatt. Order either BANNED QUESTIONS book on the Chalice Press website during the month of March, enter the promotional code “BANNEDMAR” at checkout and receive a 40% discount.)

Nadia Bolz-Weber:

It’s important to recognize the difference between big S Sin and little s sins.  Big S sin is the human state of being “turned in on self” without a thought of God or neighbor.  Big S sin is putting ourselves on God’s throne and not allowing God to be God for us.  The fancy Latin that Martin Luther used was se encurvatus en se.  The self turned in on the self.  That is that state of big S sin in which every human being on the planet lives.

Little s sins are the result of big S sin.  But even if someone managed to pull off not committing little s sin they would still be plagued with big S Sin.  Yet a lot of Christianity tries to come off as a way to avoid little s sin so that you are progressively sanctified until – poof – you are without big S sin.

For the record, Lutherans such as myself do not think this is actually possible, even though it sounds real nice. This is why a lot of other Christians don’t like Lutherans, but that is another story entirely.

Now, back to the question.  Are some little s sins worse than others? Yes. Are some little s sins better that others? No. (Leave it to a Lutheran to make something a paradox). But here’s the thing: the sin of murder is more harmful than the sin of, say, stealing a salt-shaker from Denny’s. But the big S Sin of the sinner who stole the salt-shaker is no less than the big S Sin of the sinner who killed another sinner.

Being Christian does not mean that we follow a really great Sin Management Program. It means that we confess that the grace of God is sufficient.

…if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly. For he is victorious over sin, death, and the world.[1]

-Martin Luther

Gary Peluso-Verdend:

Yes, but first let’s define sin. In the U.S., we tend to think of “sin” and “sex” together. That pairing is most unfortunate, both for a healthy understanding of sex as well as a healthy understanding of sin. This limitation of “sin” to “sex” and, secondarily, to some vices (e.g., gambling, drinking, smoking) leads us Christians to over-attend to sexual sin and under-attend to other areas of sin.

For example, in a recent national election, most Americans polled did not understand war as a moral issue.

Sin is a condition of broken relationship, the act of breaking a relationship, living in broken relationships, and acting in ways so as to perpetuate a broken relationship. By this definition, murder is sin, insulting a colleague is sin, and passing laws that perpetuate injustice is sin. I’ve heard some interpreters quote Paul to the effect that, since “all have sinned and fallen short of the glory of God,” all sin is equal. Paul’s statement might be rightly used to argue all human beings are sinners but not that all sins are equally weighty. Catholic moral theology has long argued that some sins were more (mortal) or less (venial) severe.

Certainly, murder is a worse sin than stealing a piece of candy. Abusing a child is a worse sin than flipping off the driver who cut you off in traffic.

Consider this principle: the more people are affected, the more permanent are the negative consequences, the deeper and broader and more irreparable the broken relationships, the worse the sin.

Joshua Einsohn:

Well, some sins are a lot more fun than others!  (Rim shot, please!).

I’m not really one to worry about the afterlife. If there is one, I think everyone pretty much has it wrong. A favorable judgment isn’t going to come from specifically taking, say, Jesus into your heart. Taking love into your heart, sure. But all the exclusionary rules that fall under the category of “sin” are far too inconsistent to be what actually happens.

I have to believe that the sin of stealing your stapler from work isn’t going to compete with the sin of hypocrisy. I have to believe that the people who claim to do God’s work by making miserable the lives of those who are different from them aren’t really allowed a free pass when it comes to cleansing their conscience.

Even within the Ten Commandments, some are quite obviously good guidelines, but some are a little hazy. Don’t kill anyone. Don’t take shit that’s not yours. Don’t lie.  Stop checkin’ out your neighbor’s firm butt because you might try to do something about it.

Solid advice. Telling your buddy that the hideous item of clothing that they’ve fallen in love with looks good on them…well, yes that’s bearing false witness, but it comes from a good place, so that’s gotta be ok, right???

The whole “sin” thing seems to be on a sliding scale to me, but I’ve always operated under the idea that all sins are not created equally and that the best we can do is avoid the big ones and try to learn not to commit the smaller ones…often.


[1] Weimar ed. vol. 2, p. 371; Letters I, “Luther’s Works,” American Ed., Vol 48. p. 281- 282

The following is a passage from the book, BANNED QUESTIONS ABOUT THE BIBLE. Visit Chalice Press, order the BANNED QUESTIONS books online or by phone and use the promotional code “BANNEDMAR” for a 40% discount.

Hell, Sheol, Hades, Gehenna, and Tartarus are all labeled as “Hell.” By most Christians. Are they really the same? Are they all places of fiery torment? Are such things to be taken literally, metaphorically, or as myth?

David Lose:

These places aren’t all the same, but they’re similar enough that you can understand why people lump them together. In brief, Sheol and Hades represent the realm of the dead, the place where both good people and bad go after death. Gehenna and Tartarus, on the other hand, are reserved for wicked people and are places of punishment. Hell, a word that comes from Old English, has become a catch-all phrase for the others, but for the last two, especially.

On the whole, the Bible doesn’t talk a whole lot about any of these places, and so I’m a little leery of giving them much significance in our own theology. In fact, I get downright suspicious of folks that seem to like talking about eternal punishment, as that seems out of sync with Jesus’ emphasis on God’s love.

Too often in the Church’s history, hell has been used to scare people into doing what the church wants them to. For this reason, some people think we’ve outgrown the usefulness of concepts like hell and damnation. Others, however, would argue that we wouldn’t appreciate heaven without the threat of hell.

In so far as hell depicts ultimate separation from God, I tend to think that whether it’s an actual physical place or a metaphor, it’s a good place to avoid. On that score, I take hope from the Apostle Paul’s declaration that “neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39). Sounds good to me.

Gary Peluso-Verdend:

No, the meaning of these words is not the same. Rather, we have different symbols from different symbol systems.

Sheol is a Hebrew word, found in the pre-6th century BCE portions of the Old Testament. Ancient Judaism did not conceive of human beings as part body and part soul. Rather, human beings were understood as flesh animated by the breath of God. Whatever existence a person has after death was thought to be in a place called Sheol, a place of shades, where there is no consciousness. Sheol contains neither pleasures nor torments.

During Israel’s captivity in Babylon, Jews were exposed to Zoroastrianism, a religion that includes a belief in resurrection and a two-place afterlife—the equivalent of heaven and hell. By New Testament times, belief in resurrection, heaven, and hell were widespread—albeit not universal—in Judaism.

Hell as a place of torment and stink became well developed many centuries after the Bible by the Christian writer Dante Alighieri, but sometimes the roots of a mythical or non-physical place are found in real places. Gehenna, as a place of torment for evil people, was associated with the Valley of Hinnom, south of Jerusalem, where the city dumped its garbage.

Very important beliefs are associated with hell, such as sin, judgment, consequence, resurrection. Christianity—or any other religion—is like a language; one must understand each symbol within a greater grammar.

Jason Boyett:

No, they are not the same. Four words—the Hebrew word sheol and the Greek words hades, gehenna, and tartaroo—have been translated as the English word hell. We think of hell as a fiery place of torment for sinners, but only gehenna fits that description.

Sheol was an all-purpose term referring to the shadowy realm of the dead (“the grave”), and earlier Old Testament books seem to indicate that everyone goes there—not just the wicked. In the New Testament, the Greek word hades is used interchangeably with sheol—it’s the place of the dead. Tartaroo appears only once in the Bible, in 2 Peter 2:4. It refers to Tartarus, the dungeon-like netherworld in Greek mythology filled with suffering and torment. The context indicates it is where demons reside.

The hell-as-torture-chamber idea comes from gehenna, which Jesus described as a destination for sinners. This word originates with a Hebrew name, Ge-Hinnom, which refers to the Hinnom Valley, a garbage dump outside Jerusalem. Trash, animal carcasses, and the bodies of criminals were dumped there, and the valley burned continuously—an evocative image of hell.

Do we take the idea of a burning hell literally? Jesus certainly spoke as if it were a real place. But keep in mind that the idea of a dualistic afterlife—a hell for sinners and heaven for the righteous—was a relatively new idea to Judaism, possibly due to the influence of Zoroastrianism during the Babylonian Exile. It was a theological departure from the ancient faith of the Jewish patriarchs.

Craig Detweiler:

While death is a certain fact, it is also prompts an air of mystery. What happens when our hearts stop beating?   Is there something on the other side of life?  Descriptions of hell (and heaven) are all rather speculative, more poetic than precise.

The Hebrew word, “Sheol,” describes the grave that awaits us all.  It is a shadowy place, something we’ve all glimpsed at a funeral, but never experienced from the inside. Our bodies are all bound for Sheol, irrespective of our beliefs or practices.   None escape physical death.

When the Hebrew scriptures were translated into the Greek language, the word “Hades” was chosen to describe the ground or pit our bodies are bound for.  The Greek notion of Hades was more of a shady, mythological place than a physical grave.

Within Greek mythology, Tartarus, is a place of judgment and torment, a pit much farther down than the more benign Hades. Only once does the word Tartarus appear in scripture.  In 2 Peter 2:4, God punishes sinful angels by throwing them into Tarturus, a dark pit reserved for judgment.

When the Bible was translated into English, Hades and Sheol were translated as Hell. Unfortunately, such a reference comes across as much more loaded than “the grave.” It had eternal associations rather than tangible, temporal or physical meaning.

The associations of hell with a fire, torment, and eternal anonymity start coming into play with a term like “Gehenna.”  It is a destination we would all want to avoid.   It is a place where people who lack family, resources, and significance are discarded.   No one wants to feel so unloved, unacknowledged, or unnoticed.

From the upcoming book, BANNED QUESTIONS ABOUT THE BIBLE. Order sets of five copies at Chalice Press, enter the promotional code “BANNEDQ5” at checkout and get 40% all five books.

What does the Bible really say about homosexuality?

Christian Piatt:
Perhaps nothing sparks more heated debate over scripture than the Biblical position on homosexuality. First off, it should be pointed out that there is no reference whatsoever in any Biblical scripture about homosexuality; rather, it refers in some instances to homosexual acts. And depending on your understanding of sexual orientation, there can be a big difference between the two.

The story of Sodom and Gomorrah is perhaps the most famous – or infamous, based on where you’re coming from – but it’s important to understand how homosexual behavior was used in the town from which “sodomy” was coined. When a town was conquered, one way that the victorious army would demonstrate their dominance was to rape the women of the village. Sometimes, to add further insult to the defeat, they would even rape the men.

Rather than an intimate act, this behavior actually was a military strategy, though brutal and repulsive, to break the spirits of the defeated culture.

Other references, including those by the apostle Paul, condemn men for lying with men as if they are women. Again, some context helps us understand that certain non-Christian religions of the time conducted ritual orgies as a tribute to their god or gods, and though it can be argued either way, it’s possible that Paul was referring to what he considered heathenous religious practice rather than consensual gay couples.

As for Jesus, he never spoke about homosexuality or homosexual acts, so for those who look principally for him for guidance, we’re left with our own consciences to guide us.

Kathy Escobar:
The passages that are commonly used as an argument against homosexuality are Romans 1:26-27, 1 Corinthians 6:9-10 and Leviticus 18:22 and 20:13.

However, like all the translations of the Bible, there are all kinds of different meanings from the original words that people use to prove their divergent points. In the 1 Corinthians 6 passage, for example, which is often used, the word for “homosexual offenders”– arsenokoitai–has a wide range of interpretations. In fact, every passage does.

That is one of the crazy parts about being more honest about Bible interpretation; it is subjective and always open for scrutiny if we respect our human limitations and inability to be 100% certain that this what God means. Regarding this issue, it is interesting to me that Jesus was never recorded in the gospels as mentioning homosexuality, yet clearly this has become one of the most significantly “Christian” issues of our time.

I come from a conservative evangelical tradition and have made great shifts in what I believe over the years as I began to realize that I primarily believed certain things because that is what people in power told me. As I started to do my own biblical research (and cultivate close relationship with gay and lesbian friends) my heart began to feel far less certain about what I had been taught. Because my church, The Refuge, is an inclusive community, sometimes people of a more conservative persuasion will ask me, “What we do about the gay people who are part of our community? Don’t we tell them the truth about what the Bible says?”

My answer has become so clear and freeing; I tell them “I know that you see the scriptures that way, and I understand there are some passages in the Bible that point to homosexual behavior as a sin, but it would be a good idea for you to know some other people who see those passages differently, who read the same exact words as you and have solid convictions – as solid as yours – that are completely different from your viewpoint. Maybe you can learn from each other in true community instead of argue over the teaching of biblical truth.”

Over time, I have come to the conclusion that I don’t really know, but I don’t really need to know. I don’t have a simple way to reconcile these passages or dismiss created design and the differences between male and female anatomy. Regardless, I can say all of the unknowns, various interpretations and perspectives do force me to keep turning to and relying on the bigger story, and the bigger story is about Jesus alive and at work, restoring, rebuilding, healing, challenging, moving people of all shapes, sizes, colors and sexual orientations.

Joshua Einsohn:
The Bible says a lot of pretty mean things about homosexuality: “You shall not lie with a man as with a woman; that is an abomination” (Leviticus 18:22). (I know that the Lord was speaking with Moses here, but the subtle sexism should be noted…it overlooks woman-on-woman action.)

Leviticus goes back for more: “If a man has intercourse with a man as with a woman, they both commit an abomination. They shall be put to death; their blood shall be on their own heads” (Leviticus 20:13).

And lest we forget the New Testament, Romans 1:26-27 says that men and women who have homosexual relations are considered “unnatural” and pretty much have it comin’ for their “perversion.” Nice to see that women were acknowledged here, though. Progress of a sort, I suppose.

However, there are many laws that aren’t followed today because they are considered antiquated or irrelevant. In Leviticus 19:20, it says that it’s ok to doink a slave-girl as long as she hasn’t been freed and that you feel pretty crappy about it afterwards. And there’s also: “When any man reviles his father and his mother, he shall be put to death” (Leviticus 20:9). I’m sure that the parents of many teenagers are game for that one, but modern law prohibits it and that’s probably a good idea. We see very few stonings these days that aren’t frowned upon, but it was quite the fad back then.

Many ancient laws, from keeping Kosher to circumcision, are considered up for interpretation. Pro-gay rights advocates claim that there have been mistranslations and inconsistent enforcement of laws. Many conservatives argue that these passages should be adhered to strictly.

All I know is that when I hear these words hurled at me and people that I care about, they hurt. A lot.

Jason Boyett:
The Bible explicitly condemns homosexuality, but these few passages leave room for interpretation. For example, Genesis 19—the destruction of Sodom and Gomorrah—is traditionally thought to have been a punishment on the cities’ rampant homosexuality. After all, that’s were we got the term “sodomites.” But Ezekiel 16:49 says the sin of Sodom was arrogance, apathy, and neglect of the poor. So was God punishing Sodom for homosexuality in general? For something specific like rape or inhospitality? Or for something else?

Likewise, Leviticus 18:22 and 20:13 describe “[lying]with a man as one lies with a woman” as “detestable.” Seems pretty clear, right? But it also describes sex with a woman during her period as being detestable. These verses are part of a holiness code to separate the Israelites from neighboring cultures. Some scholars suggest it doesn’t condemn a homosexual lifestyle as much as it prohibits a specific pagan temple practice.

What about the New Testament? Romans 1:26-27 identifies homosexual activity as “indecent,” but the passage seems to address ritual behavior or pagan orgies. 1 Corinthians 6:9-10 denies God’s kingdom to “homosexual offenders,” based on a confusing Greek word that probably refers to older customers of young male prostitutes (pederasty).

What’s the point? The Bible condemns specific homosexual acts, but doesn’t address what we typically think of as homosexuality today—homosexual orientation or loving, committed homosexual relationships. This doesn’t mean the Bible approves of it, but only that it is silent on the subject.

José F. Morales, Jr.:
What does the Bible say about homosexuality as we understand it today? Homosexuality as orientation, not simply as choice? Nothing. Well, maybe something.

In the Levitical Code (Leviticus 17-26), homosexuality is called abomination, but so is eating shrimp and wearing mixed fabric. But we somehow don’t get our cotton-blend panties in a bunch whenever we go to Red Lobster. We highlight one verse about “homosexuality” and ignore the rest, and have wrongfully used it to discriminate against homosexuals. Interestingly, most scholars admit that these verses are some of the hardest to translate and understand.

Then comes Paul. Paul reduces homosexuality to pederasty (men using boys) and cultic male prostitution. He had no concept of faithful, monogamous, same-sex relationships, or of sexual orientation. Therefore the Bible says nothing homosexuality as we under…

But wait! Christian biologist Joan Roughgarden argues that we’re looking in the wrong place. She says we need to see how the Bible treats eunuchs, for the term “eunuch” also referred to “effeminate” men, men with both sets of genitals, and men with same-sex attraction. This last one comes closest to contemporary understanding. “For some are eunuchs because they were born that way…” (Matthew 19:12).

In the Law, eunuchs are condemned. But in Acts 8, a eunuch is baptized by Philip and portrayed in the text, and in later Ethiopian Church tradition, as a righteous leader in the Church.

And most powerfully, in Isaiah 56:4-5,8—
“To the eunuchs who keep my Sabbaths,
who choose what pleases me…
to them I will give within my temple and its walls
a memorial and a name…
I will give them an everlasting name…
I will gather still others to them besides those already gathered.”

God is gathering the gays…awesome!

Dig the video I made about my upcoming book, BANNED QUESTIONS ABOUT THE BIBLE:

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