In last week’s article (1-20-13), it was reported that some academics are beginning to suggest that pedophilia be considered as a sexual orientation. It was only 34 years ago (1-8-79) that Time magazine reported that the American Psychiatric Association had established a new category for homosexuality which they called, “Sexual Orientation Disturbance.” The APA had previously, in 1973, removed homosexuality from a list of disorders, having decided that there was “no difference between the pathologies of homosexual and heterosexual men.” Of course, everyone has seen where this first step of saying that homosexuality is not ab-normal has led. Now various states have legalized same-sex marriage.
In 1979, after Time published those latest findings, Thomas Eaves wrote an article, “Sexual Orientation Dis-turbance,” which the Gospel Advocate published on February 15th of that year. He lamented that there was a concerted effort to make homosexuality normal and cited Romans 1:26-27 and 1 Corinthians 6:9-11 to show that God regards it as a sin despite what any culture might decide. He also noted that lesbians were de-manding that test tube babies be turned over to them so that they could raise children. He closed by saying: “Regardless of what you call it or how many defend it…homosexuality is not God’s way.”
After this assessment appeared in the Gospel Advocate, Eaves received a form letter from Dr. Paul R. Johnson, which included several pieces of propaganda from homosexual advocates. After a few exchanges, a written debate was set up, which occurred mostly (perhaps entirely) in 1979. It was not published until 1981; the debate (unfortunately) is no longer in print, but copies might be available from used book dealers. Some of the arguments from this debate will be summarized with the following goals in mind: 1) To show that the assault on truth, as evidenced by the Queen James Bible (see 1-13-13 of this publication), is scarcely surprising; these denials of the plain teaching of the Scriptures have been argued for more than 30 years; 2) homosexuals are dedicated in their efforts to re-write the Scriptures. What they were willing to affirm more than three decades ago they continue to assert without re-lenting; 3) They are as perverted in their minds and their thinking as they are in their physical practices.
The first proposition for this debate, in which there were four affirmatives and four negatives, was: “I know that the Bible, which is the inspired word of God, teach-es that all sexual intercourse between human beings of the same sex is intrinsically sinful.”
Eaves presented a good case for the truth in his opening arguments. He appealed to the pattern established by God at the beginning in Genesis 1:26-27. The fact is that, when God created human beings, He created them male and female. God could have created us as asexual beings, but he designed us as male and female for a purpose, one of which includes repro-duction. He also created male and female in His image, which means that we are far more than physical beings. We possess intellect, emotion, reasoning ability, and a spiritual nature as well. Eaves also cited Genesis 2:24 as God’s plan for marriage.
In the New Testament, Jesus cites, concerning marriage, God’s initial plan (Matt. 19:3-9). No authority exists for two men or two women to marry. None can be found for polygamy, either, which God once tolerated (under the old covenant). Nor does God authorize “group” marriage or “open” marriage or any other per-version of His Divine plan. In 1 Corinthians 7:1-5 Paul says that to avoid immorality, “let each man have his own wife, and let each woman have her own husband” (v. 2). Note that Paul does not write, “Let each man have his own partner.” The Bible exalts the man-woman relationship throughout its pages. No other arrangement is authorized, period.
The Case Against Homosexuality
Brother Eaves cited passages of Scriptures from all three covenants to show that God has never accepted the concept of homosexuality. This twofold approach forms an airtight case. On the one hand, homosexuality is not authorized or enjoined by God; on the other hand, the practice is condemned. In the Patriarchal Age, prior to the Law of Moses, those who practiced homosexuality were condemned, and it was called a sin that was “very grievous” (Gen. 18:20). Previously, the men of Sodom had been called “exceedingly wicked and sinful against the Lord” (Gen. 13:13). God destroyed Sodom, Gomorrah, Admah, and Zeboiim because of their behavior (Gen. 19). The men of Sodom were so perverted that they desired two males who were visiting the city more than two virgin ladies (which would also have been a sin, since they were entitled to neither) (Gen. 19:4-10).
When the Law of Moses took effect, not only was adultery condemned (Lev. 18:20); so was homosexual-ity: “You shall not lie with a male as with a woman. It is an abomination” (v. 22). Again, Leviticus 20:13 states: “If a man lies with a male as he lies with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them.” Eaves also cited Deuteronomy 23:17: “There shall be no ritual harlot of the daughters of Israel, or a perverted one of the sons of Israel.” Moses is referring to both male and female prostitutes. Other verses referring to these practices are 1 Kings 14:24, 1 Kings 15:11-12, 1 Kings 22:46, and 2 Kings 23:7.
Eaves closed by pointing out several times that the sin of Sodom is mentioned elsewhere in the Scriptures. In talking about how evil Jerusalem and Judah had become, Isaiah wrote that “they declare their sin as Sodom; they do not hide it; Woe to their soul! For they have brought evil upon themselves” (Isa. 3:9). One cannot but think of the “Gay Pride” Parades where ho-mosexuals flaunt their perverted ways. Several other references are found in the Old Testament; Eaves also called attention in the New Testament to 2 Peter 2:6-8 and Jude 7. Both talk about the example of the destruction of Sodom: the former passage comments that they were an example for all who would afterward live ungodly; the latter states that they serve as an example of the suffering of eternal fire.
A Different Viewpoint
Dr. Johnson opened his first written response by saying that homosexuals are “your children, your teachers, your parents and your ministers.” He boasts that they have lived through 4,000 years of repression and have survived the Napoleonic Code, the Baltimore Catechism, and Anita Bryant (a critic of homosexuality). He predicted that they would survive Fundamen-talism, also. It was surprising that he did not include a recording of Queen’s, “We Are the Champions,” to ac-company the book! What homosexuals will not survive, however, is the Day of Judgment.
He asserted that there was not one verse in the Bible that condemned homosexuality—only abuse, excess, or inversion. He claims that what occurred in Sodom was abuse, which was certainly true when the two visitors came. But they practiced the sin all of the time—not just then. They were probably guilty of excess, also. By inversion, Johnson means homosexuals who betray their true preference and practice heterosexuality instead. He claims that it is wrong to forsake the sexual relationship that is “natural” for an individual.
He would also agree that homosexuals should not be male prostitutes, yet he does not comment on the fact that, on average, male homosexuals have more than 50 partners, which, while it may not constitute prostitution, is certainly fornication.
Most of the first negative was spent saying that Genesis 19 deals with abuse and that many of the other passages cited describe prostitution; therefore, these do not apply. Of course, he is wrong on the men of Sodom. Yes, this one case describes abuse, but that intended abuse grew out of their regular sinful practices (Gen. 13:13; 18:20). Did Johnson think this was a first-time thought—that ordinarily “straight” men saw two strangers and suddenly had inordinate desires? No, they commonly practiced homosexuality (though many of them had to be married), which caught God’s attention before the men ever arrived.
To further attempt to take away from the force of Genesis 19, Johnson cites a footnote from The Jerusalem Bible, first made available in 1966. It is a Roman Catholic Bible, and it contains a footnote on Jude 7 which states that the men of Sodom did not lust “after human beings, but after the strangers who were an-gels.” Here is a good example of the danger of foot-notes. Although they may at times be helpful, in this instance, they included an interpretation for “strange flesh” in Jude 7, implying that it belonged to the angels. The problem with this note is that nobody, including Lot, knew they were angels!
The Jerusalem Bible serves as a paraphrase rather than a translation in many passages, as do many of those listed below. But they are not very friendly to-ward the homosexual cause.
RSV: “and indulged in unnatural lust”
TCNT: “and fell into unnatural vice”
Moffatt: “and sensual perversity”
Norlie: “and homosexuality”
Knox: “and pursued unnatural lust”
Even if the text were berating the men of Sodom for trying to have carnal relations with angels (which it is clearly not), they would still be male angels.
Another dodge of homosexuals is to try to offset the force of all the plain passages showing what the sin of Sodom was by citing a verse or two that mention some of the cities other sins. Johnson lists Isaiah 3:9 (referenced already) and Ezekiel 16:49. In fact, he quotes a Catholic priest, John J. McNeil as saying:
We are dealing here with one of the supremely ironic paradoxes of history. For thousands of years in the Christian west the homosexual has been the victim of inhospitable treatment. Con-demned by the Church, he has been the victim of persecution, torture, and even death. In the name of a mistaken understanding of the crime of Sodom and Gomorrah, the true Crime of Sodom and Gomorrah continues to be repeated every day (The Church and the Homosexual 50).
What McNeil wrote is an excellent example of what Isaiah condemned: “Woe unto them that call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter” (Isa. 5:20). To hear McNeil tell it, the sin of Sodom was treating others wrong—as homosexuals are treat-ed wrong. He tries to make the sinners the victims! Nothing could be more convoluted! What is wrong with his and Johnson’s reasoning is highlighted below.
1. Isaiah 3:9 talks about the openness of Sodom’s sin. They did not try to hide their perversion but rather flaunted it—just like so many do today. The Sodomites were the original in-your-face homosexuals. But they are still around. Lesbians showed up in St. Peter’s Square on Sunday, January 13th, 2013, took off their T-shirts and started yelling and screeching like banshees. On their backs they had written in bold letters: “In Gay We Trust.” On the front side was written; “Shut up,” which is exactly what homosexuals want to force upon any opposition. Sadly, “Gay” has become their God. To try to make homosexuals the innocent victims is ludicrous.
2. Ezekiel 16:49 compares Judah to Samaria, whom God refers to as Sodom because of her corruption. What were some of her flaws? She was filled with pride, fullness of food and abundance of idleness (referring to material prosperity); neither did she strengthen the hand of the poor and needy. So is this the reason Sodom was destroyed? No, these were accompanying flaws. The fact that she is referred to as Sodom shows the moral corruption that was present. Verse 50 reinforces this fact: “And they were haughty and committed abomination be-fore me; therefore I took them away as I saw fit.”
3. It was God that ordered the deaths of homosexuals in the Old Testament law (Lev. 18:22; 20:13). This law was not man’s idea but the Lord’s—to prevent the spread of perversion. We are not under the Old Testament any longer, but many have never under-stood that point and therefore erroneously persecute homosexuals. We have had laws against such practices in times past in this nation, and any nation has a right to pass such laws—because of the detrimental effect on society.
4. God prescribed stoning for adultery, also, under the Old Covenant, and we used to have laws against that evil as well. These practices are fundamentally wrong and harmful to any culture. Perhaps Hester was judged harshly for her sin (The Scarlet Letter), but it would be better to have that situation than with immoral women being rewarded with government support for their sins.
5. Everyone knows the true crime of Sodom; homosexuals just try to offer up red herring arguments to take people’ eyes off the truth of the matter.
Speaking of subterfuge, that was the technique of Johnson throughout most of his responses. He went off on a tangent, talking about Biblical arguments against birth control, which was irrelevant. We all know that people have misinterpreted and misapplied Scriptures. So what? The question is, “Are Bible passages being misapplied toward homosexuals?” and the answer is no. Homosexuals go to great lengths to reinterpret those passages so that they end up being favorable to them.
The first negative speech ends with Johnson asking 6 questions, which do not advance the discussion. The first was: “If the attempted rape in Sodom had been heterosexual, would that prove that all heterosexuality was intrinsically sinful?” (24). Eaves answered: “No, because God allows heterosexual relations according to His will while He does not allow homosexual relations. The heterosexual relationship may be abused (resulting in sin) but it can exist with God’s approval” (44). In other words, God authorized heterosexual marriage, but He condemns heterosexual rape, fornication, and adultery. He never, however, authorized homosexual relationships of any kind. The rest of his questions were even more oblique and irrelevant, such as the second one: “If a person commits one same sex act, does that make him a homosexual?” Eaves answered, “No, but the act itself is sinful.”
Concerning marriage, Johnson accused Eaves of finding “a verse which says that heterosexuals can marry and quotes it to prove (?) that only heterosexuals can marry. What our brother needs is a text which says that marriage is only allowed between heterosexuals” (21-22). First of all, Johnson is not our brother by any Biblical definition of the word. Second, Eaves did not just find a verse. He appealed to the creation and the institution of marriage, and the only example involves a male and a female. Third, no example of two males or two females being married exists.
Brother Eaves kept asking for the passage that defines marriage as permitting two individuals of the same sex to enter into that relationship. All Johnson could ever come up with is Hebrews 13:4, first introduced by brother Eaves: “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.” This verse does not authorize two persons of the same sex to be married any more than it does those unscripturally divorced and remarried. Homosexuals fall under the classification of fornicators (Jude 7). No verse authorized two of the same sex. No woman calls another woman wife, and no man calls another man husband. Attempts to justify homosexual marriage fail utterly.