Friday, July 3, 2015

"Why Is Homosexuality a Sin?"

I don't really pay attention to the campaigns (or currently even the news) of the various politicians competing for our attention. But when it popped up in my feed, I clicked on the post on Herman Cain's site, called "A detailed explanation of why Christians don't accept gay marriage."

For those genuinely interested in understanding.

Given the nature of the discussion following the gay marriage ruling last week, one thing that's clear to me as a Christian who opposes gay marriage is that very few secular people - and sadly, by no means all Christians - really understand why Christians take the position we do.
I had recently seen a request on Facebook asking for just this sort of information. The asker, who was a friend of a friend (so I was unable to comment on the thread), seemed earnestly perplexed as to why anyone would think that homosexuality is a sin. That, rather than specifically gay marriage, was his question. I made a general offer on my page to discuss it, and the ensuing thread touched on gay marriage, the authority of the Church, science history—but never actually got around to discussing the question of what makes homosexuality a sin. So I wanted to see what someone else would say.

The post was pretty good as far as it went: basically, "Because homosexual activity is deadly to your soul." I've seen the same sort of thing from a favorite Catholic writer two years ago (he's updated it: Why the Catholic Church Will Never Support Gay Marriage). It's sinful, and sin kills your eternal soul. And we love you, so we don't want that.

The seriousness of sin has been largely lost in today's society. Those who believe in a God of love and forgiveness often cannot conceive of the possibility that he could allow anyone to go to Hell. That's a discussion for another day; but if you have at least a basic understanding what Christians believe about Hell, you can appreciate with Penn Jillette why we take sin seriously.

But neither post addressed homosexuality* per se. How could it be sinful? Unfortunately, all most people hear as an explanation to this question is, "The Bible tells me so." The first author says, correctly, that the Bible reveals that "God intended a natural order for how we would receive and engage in the gift of sexual activity, and it likewise establishes that homosexual sex is outside that established order." That's true, but it's not compelling to people who don't accept the authority of the Bible. Why is there a natural order for sexual activity?

The answer to this is also from the Bible; but it is compelling, not because of any commanding authority, but because of its beauty.

God is love. (1 John 4:8)

So God created mankind in his own image, in the image of God he created them; male and female he created them. (Genesis 1:27)

God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.
Thus the heavens and the earth were completed in all their vast array. (Genesis 1:31–2:1)

And God said, "Be fruitful and multiply, and fill the earth." (Genesis 1:28, and 9:1)

Simply put, God is love; he created us out of love; and he wants more of us to love.

God endowed us, through our sexual function, with the ability to participate in the crown of creation. We do not, even now, fully comprehend the power we hold. A glimpse of it is in the "little death" of lovers' embrace who "feel the earth move." In the world-changing sight of two blue lines. In the first sound of a heartbeat at the doctor's office. Parents especially get that glimpse when they hold that hoped-for child in their arms and look her and each other in the face.

This is humankind at its most Godlike, a power of staggering responsibility. Indeed, it is the recreation of the image of God from Genesis: when a man and a woman engage in the sexual act—that act called "making love"—that makes them "one flesh" (and especially when they conceive a child during this unitive act), the family they create is the fullest possible image—icon—of the Trinity: three persons in one God—Father, Son, and Holy Spirit. And it's not just about making babies. The physical and emotional aspects of sex naturally and deeply bind up those who engage in it. The natural order places sexual activity solidly and solely within the context of marriage to safeguard both that power and the people involved in it.

This concept is called the Theology of the Body, and it actually goes beyond sex to address many aspects of the body, both male and female, in relation to God and each other. Dr. Gregory Popcak, for instance, likes to discuss the theology of the body with regard to attachment parenting. Pope St. John Paul II spoke to women about their "feminine genius" in ways that had nothing to do with the exercise of sex. Catholics are learning how intimately the theology of the body intertwines with the Cross and the Eucharist, the heart of the faith. You can find many authors, speakers, and teachers exploring this concept. Since it's summed up as the nuptial meaning of our physical human forms, which are biologically either male or female, sexuality is at its heart.

The human being, body and soul, was created holy in the image of God. Human sexuality, with its unitive and procreative power, is sacred. Abusing something sacred is not merely sinful; it is the definition of profanity.  So that is what the litany of sexual sins in the Bible is about. Every expression of sex (and reproduction, for that matter) that does not take place within the respect, honor, and protect the power of the combined unitive and procreative power of the human body—that is, between a husband and a wife who are open to the possibility of children—is an abuse of sexuality. Homosexual behavior, artificial birth control, premarital sex, in vitro fertilization, adultery: all do violence to the integrity of that sexuality.

This is why this sort of behavior is a sin: because you are sacred and holy, and not to be profaned.


* I always try to begin by clarifying that homosexuality itself is not a sin. We confess that we sin by thought, word, and deed—but not by being. 

1 comment:

David Roemer said...

Reasons to Believe in Jesus

Reasons to believe Jesus is alive in a new life with God can be found in quotes from two prominent atheists and a biology textbook.

Thus the passion of man is the reverse of that of Christ, for man loses himself as man in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion. (Jean-Paul Sartre, Being and Nothingness: A Phenomenological Essay on Ontology, New York: Washington Square Press, p. 784)

Among the traditional candidates for comprehensive understanding of the relation of mind to the physical world, I believe the weight of evidence favors some from of neutral monism over the traditional alternatives of materialism, idealism, and dualism. (Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, location 69 of 1831)

And certain properties of the human brain distinguish our species from all other animals. The human brain is, after all, the only known collection of matter that tries to understand itself. To most biologists, the brain and the mind are one and the same; understand how the brain is organized and how it works, and we’ll understand such mindful functions as abstract thought and feelings. Some philosophers are less comfortable with this mechanistic view of mind, finding Descartes’ concept of a mind-body duality more attractive. (Neil Campbell, Biology, 4th edition, p. 776 )

Sartre speaks of the "passion of man," not the passion of Christians. He is acknowledging that all religions east and west believe there is a transcendental reality and that perfect fulfillment comes from being united with this reality after we die. He then defines this passion with a reference to Christian doctrine which means he is acknowledging the historical reasons for believing in Jesus. He does not deny God exists. He is only saying the concept of God is contradictory. He then admits that since life ends in the grave, it has no meaning.

From the title of the book, you can see that Nagel understands that humans are embodied sprits and that the humans soul is spiritual. He says, however, that dualism and idealism are "traditional" alternatives to materialism. Dualism and idealism are just bright ideas from Descartes and Berkeley. The traditional alternative to materialism is monism. According to Thomas Aquinas unity is the transcendental property of being. Campbell does not even grasp the concept of monism. The only theories he grasps are dualism and materialism.

If all atheists were like Sartre, it would be an obstacle to faith. An important reason to believe in Jesus is that practically all atheists are like Nagel and Campbell, not like Sartre.

by David Roemer
347-417-4703
http://www.newevangelization.info

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