Homosexual Activity and Christian Faith: On the issue of Gay and Lesbian Inclusion

A helpful infographic summarizing marriage laws in the Old Testament.


In my ministry to young adults and college students, I get into the conversation at least once a month about two "big" issues: First, people ask me all the time "Who is going to hell?" (which is actually a deeper question about the love of God). Second, people ask me "What does the Bible say about homosexuality?" (which is also a deeper question about God's love and purpose for creation). I have found these questions are at the tip of the iceberg for a whole complex of deeper issues beneath the surface. And they are actually tied together in a deep way, because the Church has been going through "hell" in our constant arguments about what the proper Christian response is to the struggles of gays and lesbians.

Although I deal with the issue of hell in other places, I will attempt to answer the homosexuality question right now. Until recently, the answer to this question has often fallen on one of two "simplistic" sides: The "conservative" side and the "liberal" side. On the conservative side have been people who claim to take the Bible seriously, and thus do exactly what it says, as if it were some kind of legal textbook. And, in most English translations, the Bible seems to clearly condemn same-sex intercourse, therefore gays and lesbians must be condemned if they act on their sexual orientation. On the liberal side have been people who claim to take social justice and inclusion seriously, and therefore they deny, ignore, or simply explain away as "outdated" those Scripture passages which seem to contradict their pursuit of inclusion. Thus, in this (false!) dichotomy, the conservatives are guilty of failing to show love and mercy to actual people, and the liberals are guilty of failing to take seriously God's revelation of Godself in Scripture.

But what if there is a way to take Scripture seriously, and also fully include gays and lesbians in the Church? In fact, what if taking Scripture seriously- even literally- actually led to the full inclusion of gays and lesbians in the life of God's people? That is what I intend to explore.

A fair word of warning: This essay is quite long and tries to take into account a huge swath of relevant Scriptural, historical and theological data. If you would like something a bit short, see my essay on Two Christian Views on Same Sex Relationships, or even more concise (but a bit simplified) is this five minute video by Matthew Vines. With that said, let us begin:


Divine Infinity and Human Epektasis

Jacob's Ladder: A common symbol for the ascent into God's Infinity (epektasis)

If God is infinite, how can we relate to such a God? How does the infinity of God relate to our ultimate growth and development as sentient beings "made in God's image"? Does the infinity of God, the boundless depths of Divine Love, open for us any surprising developments for our own spiritual progress? If God is in some sense a field of infinite potential that invites us ever-deeper, what implication does this have for spiritual projects that stress the "unchanging" nature of God and spiritual truth? Can one hold any "unchanging" ideas about God and still embrace a universe that is characterized by change and flow and evolution?

All of these questions have been swirling around my head for a couple of years now. And I want try and connect the Triune God, Divine Infinity, Change and Development, Cosmic Evolution, and Epektasis (the continual pursuit of God by the human soul). The following essay will seek to elucidate a systemic connection between these ideas based upon material in Scripture and Christian Theology, while touching upon certain themes in philosophy, biology, and physics. And we shall start by postulating that the God revealed in Jesus Christ is Infinite:


On gods and Aesthetics, Psalms and Theosis

Happy heavenly birthday Jack! Pray for us down here!

Today in honor of the 50th anniversary of CS Lewis' transposition from earthly life into the greater life of God, I preached a sermon on the idea of humans becoming "gods" which is found in several of CS Lewis' writings, but most especially in his sermon "The Weight of Glory". The texts I chose to speak on were the following:

1Corinthians 4.6-18: "For it is God who... has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ... For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure..."

Psalm 82.6: I say, "You are gods, children of the Most High, all of you..."

John 10.34-36: Jesus answered [his opponents], "Is it not written in your Law, 'I said you are gods'"? If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be broken— what about the one whom the Father set apart as his very own and sent into the world?


Textual Evidence for Scriptural Reliability

Click to see a chart comparing the NT to other ancient texts.
These are my lecture notes on the question of how reliable the New Testament texts are, and a layman's introduction to textual criticism of the Bible.

It is often popular to claim that the NT text was corrupted by centuries of hand copying, and to point out the thousands of small differences between ancient copies as evidence of this. This is the claim often made by Mythicists (who claim that Jesus was wholly invented by early Christians) as well as more revisionist scholars (such as Bart Ehrman or "The Jesus Seminar"). But is this the case? It turns out, upon deeper inspection, that the Bible, especially the NT, is the most reliably copied book before the Printing Press (and the most printed after). Jewish and Christian Scriptoriums had meticulous standards to ensure copyist accuracy, and produced far more copies than any ancient book.


The Golden Rule across cultures

Ummm. Not THAT Golden Rule.

The following are some lecture notes for a discussion on "The Golden Rule" as Jesus presents it in the "Sermon on the Mount" (Matthew 5-7). In this lecture, I am trying to connect the ethics of Jesus with the central concerns of other world cultures:

Most cultures and religions have ethical systems that, at their core, are based on an idea of equality and reciprocity. This idea was first delivered to me in earnest by CS Lewis in his little book "The Abolition of Man". In the appendix, Lewis put a cross cultural sampling of moral teachings he labelled "The Tao" (a Chinese word meaning "The Way" or more appropriately "The Way to be Good or Moral"). The central section of "The Tao" for me was what Lewis calls "The Law of Reciprocity", which is often better known as "The Golden Rule".


Why Studying Theology is good for EVERYONE

A colleague recently sent me a great article from the Atlantic on why everyone should "Study Theology, Even If You Don't Believe in God". I think it made several great points which I agree with wholly. I read it and it is very much in line with what I frequently tell people who ask me about theology and religious studies.

However, there are a couple of things I would also like to add about why Theology is for everyone, because everyone is a theologian (a point first brought home to me by Stanley Grenz in his book "Who Needs Theology?"). My standard schtick on the study of theology is this:
This is a bunch of stuff to make us think hard about our incredible love affair with the God of the universe, our astounding infidelities against him, and his incredible grace to heal and restore us through Christ. Everything on this site is copyright © 1996-2015 by Nathan L. Bostian so if you use it, cite me... otherwise you break the 8th commandment, and make God unhappy. You can contact the author by posting a comment.