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Sean Paul Tingle

ENG 521

Language and Diversity

Paper #4

"Why shouldn't I be baptized?"

An Examination of Christianity and Anti-Gay Language in the Bible

"With the almost complete absence of dialogue between religious conservatives and others on

these topics, the massive gulf over homosexuality and the Bible -- and about the morality of same-sex

sexual behavior -- will probably not be resolved in the foreseeable future" (Robinson). Since its

inception, the Bible has perpetuated many anti-gay sentiments that have influenced many cultures,

languages, and civilizations. While these sentiments are questionable at best, the fact remains that the

Bible, and religion as a whole, has had a profound impact on many human civilizations over the past few

thousand years. The Bible warns against same-sex sexual activity between men, although this primarily

focuses on rape and non-consensual sex (Robinson). While being gay is technically considered wrong,

fostering any thoughts or feelings, and especially acting upon these thoughts and feelings, are

considered terrible sins (Avicolli, 151). In fact, Avicolli puts it best when he explains that "Catholicism of

course condemned homosexuality. Effeminacy was tolerated as long as the effeminate person did not

admit to being gay. Thus, priests could be effeminate because they weren't gay" (151). There are

clearly some inconsistencies and hypocritical behaviors regarding homosexuality and Christian churches

based on the Bible.

There are a few churches in the United States that have decided to lay down their arms and take

steps towards accepting homosexuals within their religion. Denominations such as the Unitarian

Universalist Church, the Presbyterian Church, and the United Church of Christ are three of the nation's
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leading Christian organizations when it comes to acceptance, especially regarding the acceptance and

inclusion of homosexuals. These churches have had a huge impact on the way religion and

homosexuality is viewed in the United States, yet there are still so many denominations that openly

discriminate homosexuals based on their own interpretations of the Bible. If these churches would at

least look at these more accepting denominations and critically examine their own beliefs, perhaps

more denominations would be more willing to accept differences and stop discrimination within their

sanctuaries.

Homosexuality, religion, culture, language, and many societies' views towards homosexuality

have all changed since the Bible was written. Christianity sprouted from Judaism, Catholicism was

formed, Protestant denominations branched off from there, and many reforms have been seen since

then. People, culture, religion, language, and communication amongst humans all change and adapt to

new situations, new discoveries, and new advancements. With all of these changes, one would think

that it would be quite simple for members of the same country to at least discuss heated topics in a civil

way. Instead, religious conservatives generally tend to ignore the opposition and simply make their own

point heard. They seem more inclined to argue than to listen, especially when discussing

homosexuality. Many religious conservatives would benefit from understanding many other

perspectives on the topic of homosexuality and the Bible, but in order to accommodate this

understanding these conservatives must be willing to openly communicate with others on this topic.

With this trend of changing perspectives that can be seen in the Unitarian, Presbyterian, and United

Church of Christ denominations, perhaps more Christian organizations shall become more willing to at

least see this discrimination from a different perspective.

Critically Examining the Bible

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Prior to examining these recent changes within the three aforementioned Christian

denominations, it is important to first examine the cause of this Christian discrimination of

homosexuality. Reverend Doctor Walter Wink, in his article Homosexuality and the Bible, explores the

original anti-gay passages from the Old Testament of the Bible, most of which are found in the book of

Leviticus. Lev. 18:22 states that "you shall not lie with a male as with a woman; it is an abomination"

and later goes on to add the penalty of "if a man lies with a male as with a woman, both of them have

committed an abomination; they shall be put to death; their blood is upon them" (Lev. 20:13). Wink

examines this use of language within the Bible, keeping in mind that cultures, societies, and civilizations

were far different from today when these passages were originally written:

"Such an act was regarded as an 'abomination' for several reasons. The Hebrew prescientific
understanding was that male semen contained the whole of nascent life. With no knowledge of
eggs and ovulation, it was assumed that the woman provided only the incubating space. Hence
the spilling of semen for any nonprocreative purpose--in coitus interruptus (Gen. 38:1-11), male
homosexual acts, or male masturbation--was considered tantamount to abortion or murder."

These eye-opening observations point out that cultural understandings and uses of language

were far different during this time. For many of these tribes and cultures, procreation was incredibly

important--especially in times of underpopulation (Wink). Wink also observes that males were the

dominant gender in society, meaning that "when a man acted like a woman sexually, male dignity was

compromised. It was a degradation, not only in regard to himself, but for every other male."

Considering the fact that Christianity was not yet founded at this time, these passages were originally

intended for followers of Judaism. However, the influence of these passages is so powerful that it has

been carried over into Christianity and has kept its place within the Bible.

Wink also explores the New Testament in order to weigh it against the Old Testament,

particularly concerning the words of Paul from the book of Romans. Paul's point of view on this topic is

one that considers all homosexuals as heterosexuals who are making the choice to be gay. The
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relationships he describes are also one-sided; they are "heavy with lust; they are not relationships

between consenting adults who are committed to each other as faithfully and with as much integrity as

any heterosexual couple" (Wink). Paul's use of language was sculpted upon his preexisting

understanding and knowledge of homosexual behavior. Sexual orientation was not exactly a concept at

the time, so there was no language to be used in order to define, defend, or attack it. His understanding

was based on the common cultural knowledge and use of language at the time, meaning that his own

comments regarding homosexuality have little to do with actual sexual orientation or loving homosexual

relationships.

Language, Identity, and the Bible

Just as much as one's perception of homosexuality can by sculpted by the words of the Bible,

so too can one's very identity be established and defined by words. Eadie points out that one's

development of identity "rel[ies] on communication with others to occur" (223). Eadie also explains that

when one first begins struggling with homosexuality, they may start out by thinking that they are

"different" from others. They may also have their own preconceived notions developed about

homosexual feelings, making themselves feel even more isolated and different from everyone else. "As

the lesbian or gay individual has contact with other lesbians and gays and compares themselves

favorably to those other individuals, the idea that 'I am different' should eventually become 'I am

lesbian,' or 'I am gay.'" (224). As each individual becomes more accustomed to their own identity

through communication and observation, they are able to define themselves using language.

Eadie also points out that social interaction can also have negative impacts on a homosexual

individual. He explains that many families and friends may "cut off contact with the lesbian or gay

member" (224). He also explains that many of these friends or family members may "try to persuade

the lesbian or gay person that 'this is a phase' or that 'you can change'" (224). Eadie also states that "in
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the larger community, coming out as lesbian or gay is grounds for ex-communication in some religious

denominations, and lesbian or gay individuals who work for some organizations may well find

themselves out of a job after their same-sex attraction becomes known" (224). Generally, society and

culture within the United States, especially concerning Christianity, show a very firm anti-gay

standpoint.

If one's very identity is defined by one's own interactions as well as the constraints of society,

culture, and religion, then this can easily become an issue involving discrimination. Many homosexuals

struggle with their own identities because of this discrimination. Hall's article Who Needs Identity?

mentions that Freud defines identification as "the earliest expression of an emotional tie with another

person" (3). Hall also brings up that "above all, and directly contrary to the form in which they are

constantly invoked, identities are constructed through, not outside, Difference" (4). Humans utilize

discourse to identify and define themselves and others, and this is generally determined by differences.

People use their own identities as a way of comparing themselves to others, identifying and defining

those others through this limited lens. People are able to recognize similarities, but they generally seem

to focus on the differences.

Once identities are established, defined, and understood, one can move on to other aspects of

literacy and language. With these identities and differences comes the human need to discuss them,

and language is humanity's most accurate way of discussing just about anything. James Paul Gee

explains the importance and diversity of language and literacy in his article Literacy, Discourse, and

Linguistics: Introduction and What Is Literacy? His article examines the many uses of different languages

and literacies, especially focusing on how these can have profound cultural and social impacts. He then

moves on to Discourses, which can be defined as "ways of being in the world; they are forms of life

which integrate words, acts, values, beliefs, attitudes, and social identities as well as gestures, glances,
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body positions, and clothes" (Gee, 526). He also goes on to define the role of Discourse: "A Discourse is

a sort of "identity kit" which comes complete with the appropriate costume and instructions on how to

act, talk, and often write, so as to take on a particular role that others will recognize" (526).

Discourse easily plays into one's own definition of identity, the identity of others, and "self-

definition" in general. Homosexuals themselves have their own feelings towards religion. Andrew Yip

covers many of these notions in his article Attacking the Attacker: Gay Christians Talk Back. He

interviews many homosexual Christians, many of who state things such as: "it was a problem for me

when I was at the university. I felt that being gay and being Christian was incompatible and that I had to

try to give up either one or the other" (Yip, 115). Yip also discusses the Bible and how it has caused

many of these stigmas regarding homosexuals and religion. He suggests that these stigmas should be

attacked directly, and this can be done by taking this use of language and shifting it around in various

ways. The passages can be invalidated, have their focus shift, or can even be publicly challenged and

debated (Yip, 117). Instead of having the church lecture and attack gays, both directly and culturally, Yip

also suggests that the accounts that he has documented for his research "are therefore not just

defensive justifications, but more so proactive and offensive weapons of self-definition, equipped with a

mission to correct and educate the Church" (125).

Recent Changes in Christian Denominations Throughout the United States

As they traveled along the road, they came to some water and the eunuch said, "Look, here is water.

Why shouldn't I be baptized?" And he gave orders to stop the chariot. Then both Philip and the eunuch

went down into the water and Philip baptized him. —Acts 8:36-38

Just as Philip has shown compassion towards the eunuch, so too can all Christians show towards

each other regardless of one's sexual orientation. As has been stated before, not all denominations of

Christianity are as conservative or unwilling to accept differences as other denominations tend to be.
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Unfortunately, people tend to remember or notice the negative more than they remember or notice the

positive. These conservative and defiant denominations and believers have set a bad reputation for all

Christians when it comes to stances on homosexuality. It is so bad, in fact, that many homosexuals feel

out of place in Christian churches and other settings. They do not feel welcome in the religion at all.

However, there have been many breakthroughs in the past century regarding many churches views on

homosexuality and accepting members into their families. The Unitarian Universalist Association, for

example, was the first to "have an openly gay minister; first officially to condemn discrimination against

homosexuals; and first to take official church stances on matters of especial importance to the gay and

lesbian community" (Oppenheimer, 73). This all began when Reverend Troy Perry "came out" in 1969,

effectively triggering many of these changes within the Unitarian church. Ever since these changes took

place, the Unitarian church is now considered "the country's most accepting, welcoming denomination

for homosexuals" (73).

The Unitarian church is not alone in this endeavor of peacemaking with homosexuals. The

Presbyterian church has been working on the topic of homosexuality for quite some time now. They

have had difficulties when attempting to come up with a conclusion that involves the entire

denomination, yet they have shown some excellent possibilities with their desire to work the issue out

in a very civil and scientific way. Instead of allowing emotions to rule their decision-making, they are

very analytical and critical in their examination of homosexuality, the bible, and members/ordained

ministers within their denomination. Jack Rogers explains much of this debate over the few decades

within the Presbyterian church in his article Biblical Interpretation Regarding Homosexuality in the

Recent History of the Presbyterian Church (U.S.A.). Starting in 1976, a power struggle within the

Presbyterian church began and a "struggle for leadership in the church and an effort to restore a

common moral sense in the church, if not in society" (Rogers, 224).

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This long struggle has changed many aspects within the Presbyterian church, although no true

conclusion has yet been finalized. Rogers mentions that the "Presbyterians who opposed an expanded

acceptance of homosexuals did so with a style of biblical interpretation similar to that of those who

opposed the ordination of divorced and remarried persons to church leadership" (224-225). Luckily, the

Presbyterian church generally approached this topic with a more scientific mindset, assigning a "Task

Force to Study Homosexuality related to the Advisory Council on Church and Society... the study

included data from psychotherapy, and the empirical sciences" (Rogers, 227). Rogers discusses that "the

Bible should not be seen as a 'catalogue of infallible prescriptions concerning each moral problem'"

(227). He also discusses that the scriptures of the Bible are ultimately the "words of men, conditioned

by the language, thought forms, and literary fashions of the places and times at which they were

written. They reflect views of life, history, and the cosmos which were then current" (226). This, alone,

is worthy of praise within a society that is generally filled with more conservative ways of religious

thought. With a new understanding that the Bible can be interpreted in different ways, the Presbyterian

committee finally decided upon "ordaining homosexuals for reasons of justice and love. The minority...

however, declared that homosexuality was a sin, based on their understanding both of the law of God

and the Spirit of Christ" (Rogers, 228). While this more negative school of Christian thought towards

homosexuality still exists, it appears as if the majority have done their best to banish it from their places

of worship.

The United Church of Christ is another denomination that has gone through many changes in

the latter half of the 20th century, and continue to go through these changes even today. The official

United Church of Christ website states that "Beginning as early as 1969, the United Church of Christ has

wrestled with similar questions of inclusion and exclusion with regard to gay, lesbian, bisexual and

transgender persons." The website also says that it is "seeking to be a place of extravagant welcome for

LGBT persons." The first openly gay minister within their church was Reverend William R. Johnson who
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was ordained in 1972. While the website admits that not all of its churches may be completely

accepting of homosexuals yet, they are still actively attempting to make every UCC church completely

accepting of all differences. The website also uses the story of the eunuch and Philip, reflecting the UCC

with "the life of grace we find in Jesus Christ" and "the boundless invitation of God's inclusive love in

Christ."

Conclusion

It is this inclusive love in Christ and that life of grace that we find in Christ that should motivate

the rest of Christianity within the United States to follow suit. Reverend Wink closes his own article with

some very compelling statements and questions: "Rather than tearing at each others's throats,

therefore, we should humbly admit our limitations. How do I know I am correctly interpreting God's

word for us today? How do you? Wouldn't it be wiser for Christians to lower the decibels by 95 percent

and quietly present our beliefs, knowing full well that we might be wrong?" He goes on to say that

"what is clear, utterly clear, is that we are commanded to love one another. Love not just our gay sisters

and brothers who are often sitting beside us, unacknowledged, in church, but all of us who are involved

in this debate. These are issues about which we should amiably agree to disagree. We don't have to tear

whole denominations to shreds in order to air our differences on this point." While he is not the

absolute authority on this topic, his words have a huge impact on everyone--gay, Christian,

heterosexual, and even atheist. He reminds all people to remember their love for one another,

regardless of differences, and to realize that their words and their own understandings do impact

others. Rather than focusing on the negative aspects of the Bible, people should instead focus on the

positive, especially considering the changes that have come about in modern times. As Romans 8:1

states, "there is therefore now no condemnation for those who are in Christ Jesus."
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Bibliography

"About Our Lesbian, Gay, Bisexual and Transgender (LGBT) Ministries." The United Church of

Christ | No Matter Who You Are Or Where You Are On Life's Journey, You're Welcome

Here. Web. 16 Feb. 2011. <http://www.ucc.org/lgbt/about.html>.

Avicolli, Tommi. "He Defies You Still: The Memoirs of a Sissy." Radical Teacher 24 (1986):

147-52. Web. 08 Feb. 2011.

Eadie, William F. "In Plain Sight: Gay and Lesbian Communication and Culture." Intercultural

Communication: A Reader 12th Edition (2006): 219-31. Web. 08 Feb. 2011.

Gee, James Paul. "Literacy, Discourse, and Linguistics: Introduction and What Is Literacy?"

Introduction. Literacy: a Critical Sourcebook. Boston: Bedford/St. Martin's, 2001. 525-

44. Print.

Hall, Stuart, and Paul Du Gay. "Who Needs 'Identity'?" Introduction. Questions of Cultural

Identity. London: Sage, 1996. 1-17. Print.

Oppenheimer, Mark. "'The Inherent Worth and Dignity': Gay Unitarians and the Birth of Sexual

Tolerance in Liberal Religion." Journal of the History of Sexuality 7.1 (1996): 73-101.

JSTOR. Web. 12 Feb. 2011.

Robinson, B. A. "A Brief Description of the Anti-gay Clobber Passages in the Hebrew

Scriptures." ReligiousTolerance.org by the Ontario Consultants on Religious Tolerance.

25 Nov. 2006. Web. 12 Feb. 2011. <http://www.religioustolerance.org/hombiblot.htm>.

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Rogers, Jack. "Biblical Interpretation regarding Homosexuality in the Recent History of the

Presbyterian Church (U.S.A.)." Review of Religious Research 41.2 (1999): 223-38.

JSTOR. Web. 12 Feb. 2011.

Wink, Rev. Dr. Walter. "Homosexuality and the Bible." What The Bible Says - And Doesn't Say -

About Homosexuality. Relentless Nonviolent Resistance. Soul Force. Web.

<http://www.soulforce.org/article/homosexuality-bible-walter-wink>.

Yip, Andrew. "Attacking the Attacker: Gay Christians Talk Back." The British Journal of

Sociology 48.1 (1997): 113-27. JSTOR. Web. 12 Feb. 2011.