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- Sant Issa Sangham
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- There is One Life
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LGBT Rights and the Liberal Catholic Church
The Liberal Catholic Church has a history of breaking with traditional mores and dogmatic opinions of the historical Church. In more recent years, the Liberal Catholic Church has moved to embrace homosexuals in their pursuit to take part in the sacramental life of the Church. It is high time that all progressive Christians come together under the banner of liberation to resound the words of the Christ after his resurrection, “Fear not!” Gay or straight, all should come not with a spirit of fear, but of love, to the Resurrection table of our Lord at the Holy Eucharist.
GLBT people have been persecuted due to their sexual orientation for centuries by the Church. The Roman Catholic Church officially teaches that one can be homosexual for as long as they don't express their behaviors in a relationship. Holy Scripture has been used largely misconstrued in order to exclude them from full expression in the Church. It is time to revisit the scriptures to see what they really say about committed homosexual relationships and the place of GLBT people in the life of the Church.
There are very few actual Biblical references to Homosexuality. In the following, we will explore the passages typically used to denigrate committed homosexual relationships. In the book of Leviticus, there are two passages that are quoted, largely out of context, Leviticus 18:22 and Leviticus 20:13. In Leviticus 18:22, it states, “Thou shalt not lie with mankind, as with womankind: it is an abomination.” In Leviticus 20:13, it states, “If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them”. On the surface, it appears these passages are advising against sexual relationships between men. But, as you take a closer look at the Hebrew roots, this becomes less clear. In both passages, the word zakar appears. The Bible translators have chosen to simply translate this as “mankind” or “man”. Zakar is not the word that usually appears when referencing men in the scriptures. “Ish” is the one that in normally used. For example, in Genesis 2:23, it is stated, “ Then the man said, this one at last is bone of my bones and flesh of my flesh. This one shall be called Woman (isha) for from man (ish) she was taken”. So, the question that remains is, why is the word zakar used instead of the word ish in the Biblical passages stated above? A bit of scripture exegesis can bring us to greater understanding.
Zakar takes on new meaning when you look at it within the context of other places in Holy Scripture. In Deuteronomy 20:13, “And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword,” the word man here in the original Hebrew is zakar. In this passage, it is not used in a universal sense to describe men as a whole. On the converse, it is used in order to emphasize the idolatrous nature of the Canaanites. In Deuteronomy 4:16, “ Lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female,” zakar is used to describe pagan idols. This is also found to be the case in Ezekiel 16:17. Furthermore, in Leviticus 18:22, zakar is used in conjunction with the word tô‛êbah. Toebah is translated as “abomination”. According to Strong's Concordance, toebah is defined as, “something disgusting (morally), that is, (as noun) an abhorrence; especially idolatry or (concretely) an idol: - abominable (custom, thing), abomination.” Again, we find the reference to IDOLS! Within this context, it becomes apparent that these scriptural passages are not referring to committed same sex relationships. Instead, they are discussing sexual encounters tied to an occult or pagan context. At the time, young men were used as prostitutes for pagan rituals. They were used by the elite of the community and exploited. So, naturally, the God of Israel would not want the Hebrews to allow themselves to take part in these practices as they are used to worship other deities.
The story of Sodom and Gomorrah historically has been explained as a punishment of the LORD for those who committed homosexual acts. If viewed within context, it takes on a completely different meaning. The core of the Sodom and Gomorrah story is that Yahweh had decided that Sodom and Gomorrah had to be destroyed as a result of their sinful natures and lack of devotion. Abraham negotiated with Yahweh that he would not destroy the city if there were 45 righteous, then 30, 20, and finally 10. When it was found that there were not 10 righteous, Yahweh sent angels to rescue the few righteous, Abraham's nephew Lot and his family. When the angels came to rescue them, the men of Sodom were begging to “know” their angelic guests, “But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house; and they called to Lot, "Where are the men who came to you tonight? Bring them out to us, that we may know them (Genesis 19:4-5)”. As a response to their aggression, Lot offers his virgin daughters to negotiate. The people of Sodom continue their threats and the angels rescue them from the imminent destruction; Lot's wife went against the angels' commands to not look back as they were leaving and met her untimely death as a pillar of salt. Fundamentalist biblical scholars have historically interpreted these passages solely as a punishment for homosexuality. When one looks at the way the Christ used these passages, it becomes less clear. In Matthew 10:15, Yeshua said, “Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.” In these passages, the Christ was discussing how people would receive them on their travels as they were spreading the gospel. He used the story of Sodom and Gomorrah, not as a condemnation of homosexuality, but as an example of an extreme lack of hospitality! Jews, historically, have interpreted the story of Sodom and Gomorrah as Yahweh warning against those who don't receive guests with hospitality and don't perform gemilut chasidim(acts of charity).
The Apostle Paul also made references to illicit homosexual behaviors in his epistles. Again, it appears that he is not talking about same sex relationships in a committed context. In Romans 1, the Apostle Paul writes, “ Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones...the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.” Looking at the surface, this appears to be a condemnation of simply homosexual acts. One must understand the cultural context in which this is written in order to fully understand the message that Paul was trying to convey. It was a very common practice within Greek and Roman paganism to participate in orgies as a means of propitiating the deities. So, taking this in consideration, it is more practical that Paul is warning against mixing Christian spiritual practice with paganism, than an all out condemnation of same sex relationships.
In I Corinthians 6:9-11, Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, arsenokoitēs, thieves, the greedy, drunkards, revilers, robbers, none of these will inherit the kingdom of God,” the word arsenokoites appears.” Historically this word has been translated as temple prostitute. This is the same word that appears in the place of the word zakar in the Greek Septuagint. Taking the Old Testament passages and New Testament passages within context, it is clear that Yahweh does not condemn same sex relationships, but perversions such as prostitution.
In the Liberal Catholic tradition, we must fight against these injustices that have been committed against those in the LGBT community. In the spirit of social justice and equality, we must not only be tolerant but be inclusive. There are way too many that have gone before us that have died as a result of intolerance and hate. Many of these atrocities have been committed under the guise of fundamentalist Christianity. This must pain the merciful, loving Christ who says, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.” This same Jesus spent his time with the rejected and downtrodden of society. He would want nothing more from us than to accept, embrace, and love these children of God. A change must happen and it must begin with us. All should be welcome to fellowship in the joy and remembrance of Christ who “first loved us”.
GLBT people have been persecuted due to their sexual orientation for centuries by the Church. The Roman Catholic Church officially teaches that one can be homosexual for as long as they don't express their behaviors in a relationship. Holy Scripture has been used largely misconstrued in order to exclude them from full expression in the Church. It is time to revisit the scriptures to see what they really say about committed homosexual relationships and the place of GLBT people in the life of the Church.
There are very few actual Biblical references to Homosexuality. In the following, we will explore the passages typically used to denigrate committed homosexual relationships. In the book of Leviticus, there are two passages that are quoted, largely out of context, Leviticus 18:22 and Leviticus 20:13. In Leviticus 18:22, it states, “Thou shalt not lie with mankind, as with womankind: it is an abomination.” In Leviticus 20:13, it states, “If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them”. On the surface, it appears these passages are advising against sexual relationships between men. But, as you take a closer look at the Hebrew roots, this becomes less clear. In both passages, the word zakar appears. The Bible translators have chosen to simply translate this as “mankind” or “man”. Zakar is not the word that usually appears when referencing men in the scriptures. “Ish” is the one that in normally used. For example, in Genesis 2:23, it is stated, “ Then the man said, this one at last is bone of my bones and flesh of my flesh. This one shall be called Woman (isha) for from man (ish) she was taken”. So, the question that remains is, why is the word zakar used instead of the word ish in the Biblical passages stated above? A bit of scripture exegesis can bring us to greater understanding.
Zakar takes on new meaning when you look at it within the context of other places in Holy Scripture. In Deuteronomy 20:13, “And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword,” the word man here in the original Hebrew is zakar. In this passage, it is not used in a universal sense to describe men as a whole. On the converse, it is used in order to emphasize the idolatrous nature of the Canaanites. In Deuteronomy 4:16, “ Lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female,” zakar is used to describe pagan idols. This is also found to be the case in Ezekiel 16:17. Furthermore, in Leviticus 18:22, zakar is used in conjunction with the word tô‛êbah. Toebah is translated as “abomination”. According to Strong's Concordance, toebah is defined as, “something disgusting (morally), that is, (as noun) an abhorrence; especially idolatry or (concretely) an idol: - abominable (custom, thing), abomination.” Again, we find the reference to IDOLS! Within this context, it becomes apparent that these scriptural passages are not referring to committed same sex relationships. Instead, they are discussing sexual encounters tied to an occult or pagan context. At the time, young men were used as prostitutes for pagan rituals. They were used by the elite of the community and exploited. So, naturally, the God of Israel would not want the Hebrews to allow themselves to take part in these practices as they are used to worship other deities.
The story of Sodom and Gomorrah historically has been explained as a punishment of the LORD for those who committed homosexual acts. If viewed within context, it takes on a completely different meaning. The core of the Sodom and Gomorrah story is that Yahweh had decided that Sodom and Gomorrah had to be destroyed as a result of their sinful natures and lack of devotion. Abraham negotiated with Yahweh that he would not destroy the city if there were 45 righteous, then 30, 20, and finally 10. When it was found that there were not 10 righteous, Yahweh sent angels to rescue the few righteous, Abraham's nephew Lot and his family. When the angels came to rescue them, the men of Sodom were begging to “know” their angelic guests, “But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house; and they called to Lot, "Where are the men who came to you tonight? Bring them out to us, that we may know them (Genesis 19:4-5)”. As a response to their aggression, Lot offers his virgin daughters to negotiate. The people of Sodom continue their threats and the angels rescue them from the imminent destruction; Lot's wife went against the angels' commands to not look back as they were leaving and met her untimely death as a pillar of salt. Fundamentalist biblical scholars have historically interpreted these passages solely as a punishment for homosexuality. When one looks at the way the Christ used these passages, it becomes less clear. In Matthew 10:15, Yeshua said, “Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.” In these passages, the Christ was discussing how people would receive them on their travels as they were spreading the gospel. He used the story of Sodom and Gomorrah, not as a condemnation of homosexuality, but as an example of an extreme lack of hospitality! Jews, historically, have interpreted the story of Sodom and Gomorrah as Yahweh warning against those who don't receive guests with hospitality and don't perform gemilut chasidim(acts of charity).
The Apostle Paul also made references to illicit homosexual behaviors in his epistles. Again, it appears that he is not talking about same sex relationships in a committed context. In Romans 1, the Apostle Paul writes, “ Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones...the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.” Looking at the surface, this appears to be a condemnation of simply homosexual acts. One must understand the cultural context in which this is written in order to fully understand the message that Paul was trying to convey. It was a very common practice within Greek and Roman paganism to participate in orgies as a means of propitiating the deities. So, taking this in consideration, it is more practical that Paul is warning against mixing Christian spiritual practice with paganism, than an all out condemnation of same sex relationships.
In I Corinthians 6:9-11, Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, arsenokoitēs, thieves, the greedy, drunkards, revilers, robbers, none of these will inherit the kingdom of God,” the word arsenokoites appears.” Historically this word has been translated as temple prostitute. This is the same word that appears in the place of the word zakar in the Greek Septuagint. Taking the Old Testament passages and New Testament passages within context, it is clear that Yahweh does not condemn same sex relationships, but perversions such as prostitution.
In the Liberal Catholic tradition, we must fight against these injustices that have been committed against those in the LGBT community. In the spirit of social justice and equality, we must not only be tolerant but be inclusive. There are way too many that have gone before us that have died as a result of intolerance and hate. Many of these atrocities have been committed under the guise of fundamentalist Christianity. This must pain the merciful, loving Christ who says, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.” This same Jesus spent his time with the rejected and downtrodden of society. He would want nothing more from us than to accept, embrace, and love these children of God. A change must happen and it must begin with us. All should be welcome to fellowship in the joy and remembrance of Christ who “first loved us”.