I was asked recently whether the contemporary sexuality debates in the church can be compared to matters of slavery and women. Where slavery is concerned, the NT documents do not condemn slavery, however, the church in its wisdom a few centuries ago came to realise that slavery is fundamentally wrong in that it demeans people made in the image of God. As such, slavery is condemned by most if not all Christians. Similarly, the church in many instances has shifted its views on women toward an egalitarian stance, which seems to contrast with some parts of the Bible. The question is whether the church should similarly change its position on same-sex relationships. Here are some thoughts.
Slavery
It is true that the NT
does not condemn slavery directly. However, neither does the NT endorse
slavery. It is assumed to be something experienced by many in the church and
masters and slaves are instructed concerning how to behave in their
relationships (esp. Eph 6:4–9; 1 Pet 2:17–25).
However, when we look
a bit closer, we see that there are a number of hints that slavery should be
rejected as an institution. First, prior to the Fall of Adam and Eve, slavery
did not exist. Male and female were to live in harmony as God’s image bearers
without domination. Domination of people by others is a result of the introduction
of Sin. Christians should seek to undo the consequences of the Fall, hence,
domination in any form should be challenged. Secondly, unlike many of the
nations before and at the time (e.g., Rome), slavery was rejected in Jewish
law. Israelites who were in desperate straits could sell themselves into
slavery to another Israelite, but they were not to be treated as slaves and were
to be released from that after seven years or the year of Jubilee (Exod 21:2, also
Lev 25:39–46). Thirdly, there are hints in the NT of the end of slavery. In the
first place, Paul tells Christian masters to treat slaves identically to the
way slaves are to respond to masters (Eph 6:9). The second instance is where
Paul urges Philemon to take his runaway slave back not merely as a slave, but as
a brother and treat him as if he were Paul himself (who was a citizen, Phlm
16–17). For some scholars, this hints at his emancipation. So, there are good indications
in the Bible that slavery is not God’s ideal, and the church is biblical
faithful to reject it.
Women
A number of passages
in the NT suggest that women are to be subordinate in the home and are not take
up leadership positions in churches (esp. 1 Cor 14:34–35; Eph 5:22; 1 Tim 2:12–15).
However, as with slavery, there are many indications that the gospel advocates
an egalitarian perspective on gender. First, prior to the Fall, there was no indication
of man’s dominance over women; rather, domination came as a result of human sin
(Gen 3:16). Christians would then seek to undo patriarchal domination not endorse
it. Second, the OT does not prohibit women leading or endorse their subordination
to their husbands. Deborah was a Judge and prophetess (Judges 4), and there are
other prophetesses in Israel (Exod 15:20; 2 Kings 22:14; Neh 6:14; Isa 8:3).
Third, Jesus did not limit women in any way. Some disciples were women,
including Mary who sat at his feet learning (Matt 12:50; Luke 10:38–42). Mary Magdalene
and women were sent to announce the resurrection to the men in some
Gospels (Mark 16:7; John 20:18). Fourth, there are many women mentioned in Acts
and the letters who had significant roles including the deacon Phoebe (Rom
16:1–2), the church hostess and minister Prisca/Priscilla (Rom 16:3–5), the
apostle Junia (Rom 16:7), and a number of other co-workers like Euodia and Syntyche
(Phil 4:2–3), Lydia (Acts 16), Nympha (Col 4:10), Mary (Rom 16:6), Tryphena,
Tryphosa, and Persis (Rom 16:12). Fifth, the two passages which appear to limit
women in church life are read by many scholars as particular instructions to
specific churches, not to every church in the world or to come in history. The
women of Corinth and Ephesus needed to be reigned in, but where women were
faithful to the gospel, its ethics, and unity, they were free to express their
spiritual gifts as with all Christians (noting that no spiritual gift list
forbids women from exercising them). With such things in mind, while there are
a few limiting texts, they are overwhelmed by the many other passages pointing
toward an egalitarian view. Paul says it nicely in Galatians 3:28: In Christ
Jesus, “there is neither male and female.”
Matters of Sexuality
Here we come to the
significant difference between same-sex relationships, slavery, and women. There
are many biblical passages that state that same-sex relationships are not God’s
ideal. His ideal is monogamous, faithful, loving, heterosexual marriage or
celibate singleness. However, unlike the indicators that we should reject
slavery and patriarchy, there are no biblical indications that the church
should shift its position on same-sex relationships. Same-sex relationships did
not exist in the pre-Fall world. In Genesis 1 and 2, marriage is endorsed (Gen
1:26–28; 2:24). Sexual immorality (any sexual relationships outside the ideal) comes
about as a result of the Fall. Hence, sexual immorality is a result of sin and
Christians should seek to challenge it. Jewish law forbids a range of sexual
alternatives (Exod 20:14; Lev 18, 20). Jesus endorsed the primary marriage texts
of Genesis 1:26–28 and 2:24, as does Paul twice (Mark 10:8; 1 Cor 6:16; Eph
5:29). The NT unanimously and unequivocally rejects same-sex relationships
along with anything else that wavers from the ideal (esp. Rom 1:26–28; 1 Cor
6:9–10). There are simply no hints in the direction of approval of same-sex sexual
relationships in the Biblical material.
In Conclusion
Galatians 3:28
outlines the Christian view of an egalitarian society on race (neither Jew nor
Greek), slavery (neither slave nor free), and gender (neither male and female).
It is flawed to assume we can add “neither gay nor straight” because the writer
of this text, condemns sexual immorality regularly throughout his letters including
Galatians 5:19–21. It is my view, contentious though it is, that Christians who
believe in the authority of Scripture should continue to hold to the biblical
understanding of sexuality. However, we should do so with grace and humility,
recognizing that we are all sexual sinners in need of God’s mercy. We should
encounter others with love, grace, dignity, and humility.
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