We finally get to the book of Romans in our study of the verses that have traditionally been used to oppose gay marriage and the inclusion of the LGBTQI community into churches. This is the start of a four part mini series on Paul’s letter to the church at Rome, and in this episode we read through the text looking at the plain meaning of Romans 1 and 2. We’ll get into more detail in the next episodes, but even on the plain reading of the text, it is clear that Paul is not talking about loving, committed, monogamous same gender relationships – he’s talking about something else.
In his letter to the church at Corinth, Paul says that those people who are “malakos” are outside of the Kingdom of God. This is a Greek word that means “soft”. It is a strange choice of word for Paul to use if he meant to describe homosexuals. In the context of the passage, and with understanding of the culture of the day, this word makes a lot more sense if it is describing effeminate young men who made themselves available as “call boys”.
The Covid-19 disruption has had a huge impact on schools, and they are not going to be able to go “back to normal” anytime in 2020, or possibly even 2021. Parents are struggling to “home school”. Parents might be able to go back to work before children go back to school.
Here is a suggestion for churches, religious organisations, sports clubs and other community societies to help parents and children who are struggling right now.
Please listen and share this idea in your community. We all need to help each other deal with this Covid disruption.
I talked about how the Resurrection of Jesus is deliberately linked back to two big themes in the Old Testament:
1. the Creation Sabbath, which reminds us that the world is meant to be a place where we all have work and rest in a natural rhythm, and
2. the Exodus Passover, which reminds us that we are not meant to be in slavery to our work.
Jesus did not come to merely save us from this world and give us a hope of life after death, he came to save us from incorrect and oppressive systems in this world. Maybe Covid-19 is the reset the world needed to move us towards this picture of what the world is meant to be.
A Community of Radical Inclusion is a sermon preached by Graeme Codrington at the Melrose Campus of Gracepoint Methodist church in Johannesburg, South Africa in 2016. It lays out both a Biblical and historical case for including LGBTQI in our churches, and affirming them as made in God’s image.
Genesis 1 and 2 tell two different creation stories, both culminating with the creation and marriage of two people. This was a Middle Eastern, black haired, brown eyed, cisgender man and woman. But does that mean all people have to Middle Eastern, black haired, brown eyed and cisgender? And does it mean all marriages must be between only a man and a woman? If not, how should we be reading Genesis 1?
This is another one hour long episode, and you should ensure you’ve listened to Episode 9 before you listen to this.
Once you’ve listened to it, please let me know your thoughts and questions.
The ALLin podcast provides resources and insights for Christians who affirm the LGBTQI community. In this episode we look at the two Old Testament Laws that talk about male gay sexual activity. We look at the context, the Holiness Code and ancient Israel’s sexual ethics.
Summary: The commands against gay sex in Leviticus 18 and 20 were given to the Israelites before they entered the Promised Land, and they were about the people who already lived there. Look at the first few verses of Lev 18 and 20 and you’ll see clearly that these Laws were about what the pagan nations did in their temples. These temple rituals included tattooing your body, shaving your head and having gay sex with teenage boys. They also included child sacrifice. And God said to the Israelites: don’t do any of these things in MY temple. These chapters in Leviticus are not meant to be a code of sexual ethics for all time, but a specific set of restrictions related to temple Worship in the pagan nations that surrounded Israel. They do NOT apply to gay people today. And they have nothing to say about gay marriage.
I was recently recommended the 2011 book by Philip Gulley, “If the Church Were Christian: Rediscovering the Values of Jesus” (Available at Amazon). I am busy reading it, but love the general idea.
It is a wonderful bringing together of many of the concepts embodied in what has become known as “the emerging church” – a movement of progressive Christians and churches around the world trying to build a “new kind of Christian” (to quote one of the men who kicked it all off, Brian McLaren).
In his book, Gulley suggests ten ways that we can rebuild spirituality, Christianity and the church today. I am paraphrasing, borrowing from his chapter titles and main themes:
Jesus needs to be a model for living – someone who’s life we follow – more than an object of worship.
Affirming people’s potential is more important than reminding them of their brokenness.
The work of reconciliation should be valued over making judgments and division.
Gracious behaviour is more important than right beliefs.
Inviting questions is more valuable than supplying answers.
Encouraging personal exploration and experimentation with faith is more important than group uniformity.
Meeting actual needs is more important than maintaining institutions.
Peacemaking is more important than power or position.
We should care more about love and less about sex.
Life in this world is more important than the afterlife.