Luke 7:2-3 A centurion there had a slave who was highly regarded, but who was sick and at the point of death. When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave.
There are two elements in this account that have suggested to some that the person healed by Jesus was the centurion’s male lover. One concerns the word ‘pais‘, which is variously translated ‘servant’, ‘child’, or ‘boy’, and which is understood sometimes to refer to a young boy in a pederastic same-sex relationship with and older male. …
In the eyes of many, the idea that churches can take a ‘welcoming but not affirming’ attitude towards LGBT people is absurd. It inevitably leads to treating people as second class Christians, tolerated but not fully integrated into the life of the church.
The perceived absurdity is compounded by the myth that only two possibilities exist: either that of full and unconditional acceptance and affirmation, or that of rejection. Any kind of middle ground is rarely explored.…
The church is under huge pressure to move away from biblical teaching with respect to sexuality. For example, the New Testament scholar Walter Wink, who is in favour of same-sex relationships, admits that the Bible does rule out same sex sexual intimacy. But he also maintains that the Bible sanctions slavery, which thankfully we now recognise as deeply evil and wrong. Wink therefore suggests that it is quite right to move away from biblical teaching on this matter, in the same way that we have moved away from biblical teaching on slavery.…
Matthew 7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 7:16 You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? 7:17 In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit.…
Jude 7 – ‘So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment of eternal fire.’
The expression sarkos heteras is, lit., ‘other flesh’. It is variously translated:-
ESV, NET – ‘unnatural desire’
NIV, Good News, – ‘perversion’
NASB – ‘went after strange flesh’
RSV – ‘indulged in unnatural lust’
NRSV – ‘pursued unnatural lust’
AV – ‘going after strange flesh’
Matthew 8:5 When [Jesus] entered Capernaum, a centurion came to him asking for help: 8:6 “Lord, my servant is lying at home paralyzed, in terrible anguish.” 8:7 Jesus said to him, “I will come and heal him.”
‘Pais‘ (‘servant’, ‘boy’) here may mean one of three things:-
‘Son’. The Gk word ‘pais‘ can mean ‘son’ (and so it does in Jn 4:41). However, this is not a common meaning, and it is only the putative parallel with the passage in John that would suggest it in this case.
Preston Sprinkle provides the following summary of his argument in his 2015 book People To Be Loved: Why Homosexuality Is Not Just An Issue:
The Bible talks a lot about marriage yet only affirms heterosexual marriages. This isn’t decisive in itself, but in Genesis 2 Eve’s femaleness seems to be a necessary prerequisite for her marriage to Adam – a marriage that becomes the prototype for all God-sanctioned marriages (Gen 2:24-25).
Jesus highlights sexual difference in marriage, even when he didn’t need to (Mark 10).
Rod Dreher’s ‘Law Of Merited Impossibility‘ is an epistemological construct governing the paradoxical way overclass opinion makers frame the discourse about the clash between religious liberty and gay civil rights. It is best summed up by the phrase, “It’s a complete absurdity to believe that Christians will suffer a single thing from the expansion of gay rights, and boy, do they deserve what they’re going to get.”’
Or, put more simply: ‘It’s never going to happen. …