Freed from Guilt logoFreed from Guilt … Freed from Shame!
Overcoming Bible Abuse about Homosexuality
a Bible Study for God’s Rainbow People
revised to include verses directed toward the Transgender Experience
by Jim Manchester
copyright © 2007-2010 and 2017 • Jim Manchester & St. John’s MCC • All Rights Reserved

Living a Clean Life Away from the Neighbors: Leviticus 18:22 & 20:13

LGB | TQI

Introduction

The Levitical Code contains some of the most demanding rules that have ever been laid upon anyone. Comprising most of the book of Leviticus, these 636 rules governed everything from public, private, and personal worship to personal finances and personal hygiene. It’s hard to imagine living under all these rules because they seem to impinge upon personal freedom – something we Americans hold dear. Imagine being required to forgive a huge debt – whether it’s been paid or not – just because a certain New Year has arrived!

The Focus Verses

Buried in the midst of English translations of these rules are two passages that seem to fuel intolerance of homosexuality.

Thou shat not lie with mankind, as with womankind: it is abomination.
— Leviticus 18:22 (KJV)
If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.
— Leviticus 20:13 (KJV)

The Ancient Story

Why were all these rules created? It was important to God that the children of Israel be different from the people who lived with and near them.

Yahweh spoke to Moses, saying: Speak to the people of Israel and say to them: I am Yahweh. You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not follow their statutes. My ordinances you shall observe and my statutes you shall keep, following them: I am Yahweh. You shall keep my statutes and my ordinances; by doing so, one shall live: I am Yahweh ….”
— Leviticus 18:1-5 (NRSV)

Setting the Stage for the Ancient Story

One of my fears in this part of our study is that I am going to come across as a petulant child. I’m going to sound like the little kid who doesn’t like having to go to bed at a certain time each night. “Mommy, why can’t I stay up later? This rule is stupid!”

It is going to sound that way at first, but please stick with me. There’s more…!

The priests who compiled the “Books of the Law” – the first five books of our Hebrew texts – made it seem as if all five books were written in rapid succession while on the journey from Egypt into the Promised Land. In fact, however, the 636 regulations contained in the Levitical Code were brought together much later in response to fears of being held in exile away from Jerusalem. Nevertheless, these rules had been in effect for centuries. Rather than being formulated all at one time, they, too, developed over centuries of practical experience in trying to live a Godly life.

The rules listed in this part of Leviticus are directed toward the Levites – the priestly clan of the Israelites. Priests were ordinary humans just like our present-day pastors are ordinary men and women. Because they were called to set an example for the people, they were given special rules. Many of those rules proscribed what it takes to be a “clean” priest.

“Clean” meant all kinds of things, but mainly, it meant being different from the native Canaanites who worshiped the native fertility god, “Baal,” and thus being worthy of approaching Yahweh.

Along with many of the Israelites who sneaked off to “play” in the temples of Baal, these verses were particularly directed toward those Levites who had begun to appease the native people and participate in the ancient fertility rites of the native Canaanite people. Even though God had commanded the children of Israel to remain faithful, some of the Israelite priests had begun to allow the Israelite people to visit these temples and give burnt offerings to Baal and Asherah. Once they participated in such activities, Levite and layperson alike were ritually “unclean.”

Of the Canaanites, the priests of Baal demanded drunken, frenzied, indiscriminate, and often forced sexual orgies involving men and women alike as a part of their religious ritual. Only some of that activity involved same-sex pairings. According to native belief, this was done in order to be sure that a shepherd’s fields would be healthy enough to bear vegetation so livestock could graze during the heat of the summer!

What was going on in these rituals of Baal worship was completely different from present-day loving same-sex relationships. It was idol worship and instant gratification.

How the Story Got Twisted

We have different English words to indicate how intense our feelings are. “Bothered” may not be as intense as “furious.”

Look this list over and then rank these Feelings in order of how intense your corresponding anger usually would be.

Use 9 for most intense and 1 for least intense:

  • Angry
  • Enraged
  • Infuriated
  • Mad
  • Annoyed
  • Fuming
  • Insulted
  • Miffed
  • Bothered
  • Furious
  • Irritated
  • Murderous
  • Cross
  • Heated
  • Irate
  • Outraged
  • Displeased
  • Incensed
  • Livid
  • Ticked off

When we are bothered, irritated, or annoyed about something, we have a Reaction to that Feeling. Different Abusive Acts give us different reactions. When you think of these feelings, how serious do you image the Abusive Act is that prompted the feeling?

Use 9 for most serious and 1 for least serious:

  • Abhorrence
  • Dislikable
  • Objectionable
  • Scandalous
  • Abomination
  • Filthy
  • Outrageous
  • Shocking
  • Detestable
  • Ghastly
  • Reprehensible
  • Sickening
  • Dirty
  • Loathsome
  • Repugnant
  • Ugly
  • Disgusting
  • Nauseating
  • Repulsive
  • Unclean

If you gave “abomination,” “loathsome,” “disgusting,” and “nauseating” (along with others) a nine, you are not alone. That is what most Christians have been taught to believe. In Hebrew, however, “abomination” is not that intense.

What does “abomination” really mean?

“An ‘abomination’ is that which God found detestable because it was unclean, disloyal, or unjust. Several Hebrew words were so translated, and the one found in Leviticus, to'eva, is usually associated with idolatry, as in Ezekiel, where it occurs numerous times. Given the strong association of to'eva with idolatry and the Canaanite religious practice of cult prostitution, the use of to'eva regarding … same-sex acts in Leviticus calls into question any conclusion that such condemnation also applies to loving, responsible homosexual relationships.”1

But contrary to what one of my pastors from earlier in life, who seemed to love to say the word with every bit of explosive bravado he could muster when he read these verses (“It’s an uuuh-BOMB-i-NAAA-SHUUMM!”), in Hebrew, to'eva is not a very severe word or intense feeling as expressed here. It actually has about the same ranking as words such as “dislikable,” “objectionable,” or “ugly” in the original Hebrew. Another Hebrew word, zimah, could have been used in these passages, but it was not. The word zimah can be translated “detestable, nauseating, or sickening.” That word carries a much more intense sense of being wrong.2

Former House of Representatives Republican Leader Tom DeLay of Texas called the indictments handed down against him “an abomination of justice.”

There were other behaviors that were considered to be an abomination:3

Look at Leviticus 11:1-12, where all unclean animals are forbidden as food, including rabbits, pigs, and shellfish, such as oysters, shrimp, lobsters, crabs, clams, and others that are called an “abomination.” Leviticus 20:25 demands that “you are to make a distinction between the clean and unclean animal and between the unclean and clean bird; and you shall not make yourself an abomination by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean.” You could eat some insects like locusts (grasshoppers), but not others.

Leviticus 12:1-8 declares that a woman is “unclean” for 33 days after giving birth to a boy and for 66 days after giving birth to a girl and goes on to demand that certain animals must be offered as a burnt offering for cleansing. If a woman is deemed unclean, that means no one can touch her, in other words, no sex. There is an additional penalty for producing a daughter rather than a son.

Nobody today who claims to be a Christian tries to keep these laws, and few people even know about them!

question markWhy do you think that most people don’t know about them?

Read Leviticus 23 to see the detailed regulations concerning “complete rest” on the Sabbath day and demands of animal sacrifices to be carried out according to exact instructions. Leviticus 18:19 forbids a husband from having sex with his wife during her menstrual period. Leviticus 19:19 forbids mixed breeding of various kinds of cattle, sowing various kinds of seeds in your field, or wearing “a garment made from two kinds of material mixed together.” Leviticus 19:27 demands that “you shall not round off the side-growth of your heads, nor harm the edges of your beard.” The next verse forbids “tattoo marks on your body.” Most people do not even know that these laws are in the Bible and are demanded equally with all the others.

I’ve said this before, but I believe that many of the dietary restrictions arose because of a cookbook instruction penciled into the margin of a Jewish cookbook that was carried to the extreme. When people developed a strange disease and died after eating undercooked pork, somebody wrote “not good unless cooked well done” in the margin. But the people, being wanderers, were either lazy or rushed in their cooking and just couldn’t get it right, so the priests decided to forbid pork altogether.

If you want to make people behave as you say and they really don’t want to comply with voluntary restrictions, you could make any of their infractions “against the law” with varying penalties from fines to incarceration to capital punishment. If you still can’t get them to comply, what better way to make people behave than to tell them they will lose their eternal life as well? What better authority could there be for the rules you make other than saying the rule came directly from God? Keep in mind that the rules were good for the people even though they were unpopular.

While we don’t observe the ancient Levitical purity codes for food anymore, we do have our own set of dietary cleanliness standards. Just look at the Health Inspection Certificate posted in every restaurant.

I know this will come as a shock to some of my friends who are more fashion conscious, but I must confess that the shirt I’m wearing is not 100% cotton and my slacks are not 100% wool.

QuestionHow have people misused the word “abomination” in your past? How did you feel when they did that?

But let’s get back to the Focus Verses.

If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.
— Leviticus 20:13 (KJV)

Nitpicking the Hebrew Words

The first Hebrew word, ish (“man”), can also mean “husband,” and in several surrounding proscriptions, the inference is for men who are in committed marriage relationships. The second word referring to maleness, zakar (“mankind”), also means “youth” or “boy.” In Hebrew tradition, a boy becomes a man when he reaches puberty – traditionally at age 13 upon the celebration of his bar mitzvah. Zakar is used to indicate a boy who has not yet come of age – just like the boy prostitutes who were made to have sex with men and women in the temple of Baal. The phrase “lie with a woman” means “find sexual gratification.” The legal proscription, literally following the Hebrew text, is that a husband who would normally seek sexual gratification from his wife, and, instead, seeks it from a young boy (perhaps a young male prostitute in the temple of Baal), is committing an abomination.

If we use this argument, the true meaning of the word “abomination” is not strong enough. It is unacceptable that an adult having sex with a child be simply deemed “unclean.” It would be unconscionable for an active pedophile who preys on children to justify his actions by saying something like: “Well, in Hebrew, the Bible literally says that what I’m doing is merely ‘unclean.’” It is never acceptable for anyone to use/abuse another person – no matter what age – as a toy or for purely selfish reasons. We are commanded to love one another.

Finally, the part about being “put to death.” Do you remember Tevye’s reaction to Chava, his third daughter in Fiddler on the Roof when her mother told him she had married a Russian non-Jew? Tevye’s line is: “We have other children still alive at home. Forget about her! She is dead to us.” Was there even a single moment when he wanted to kill her? No! Because it was against his tradition for his daughter to marry outside his faith, he intensely mourned the loss of his relationship with her.

Could he have changed his mind and restored that loving relationship? It would have taken a lot of soul-searching, but, you bet! He could have brought his daughter “back to life,” just as God longs to restore the relationship God has with each of us when we wander away! The Leviticus 20:13 “be put to death” is in the same sense.

Jesus and Jewish Law4

Many of ancient the Hebrew Laws have, in the past, lead me to feel that God must not love me. As I’ve said before, when I feel that way, I know that there must be something that I’m missing, and I turn to God to try to discover what that is. As I do so often, I turn to Jesus’ teachings.

We know that Jesus knew and understood the Law because he referred to it often. From what we know of his attitude toward it, we can see that Jesus was both a supporter of the Law and a harsh critic of it. Jesus was critical of the Law when he referred to the “traditions of the elders” – the oral law that had grown up around the written Law. That oral law is now recorded in the Hebrew Midrash, Mishnah, and Talmud. Jesus’ foes often accused him of violating the Law. Jesus was most critical of “keeping the letter of the Law” rather than the spirit in which it was created.

  • Jesus set his own teachings against those of the elders. (Matthew 5:21-6:48)
  • The Pharisees accused Jesus and the disciples of not following the Law with regard to “unclean” things. (Matthew 15:1-20)
  • They accused him of eating with the hated tax collectors and sinners. (Matthew 9:11)
  • The greatest conflict was over the Sabbath. Jesus refused to accept their interpretation of Sabbath Law and proclaimed that he was Lord over the Sabbath. (Matthew 12:8)
  • Jesus taught that it was right to do good on the Sabbath. (Mark 3:4)

Jesus started a brand new idea. Jesus told the Jews that the Law would no longer be the guiding principle for His followers. (Luke 16:16) That said, Jesus insisted that He was not advocating the destruction of the Law. He wanted the Law to not matter anymore to his followers. Jesus just wanted us to love each other. (Matthew 5:17-20) Jesus wanted to move the understanding of the Law from its legalistic meaning to a spiritual one. For him, the outward, public observance of the Law became an internal motivation and intention. (Matthew 5:21-22 & 27-28) Jesus wanted to push us to observe the Law’s ultimate meaning – the spirit that had been intended by the Law from the very beginning.

Jesus never gave us any law that was new. He only explained what God had given us long ago. (Matthew 22:36-40) It is amazing that Jesus was able to sum up everything that had been written about the Law and all the teachings in just a few short, very simple sentences. The love that Jesus talked about cannot be portrayed by rules, but it has been around since long ago.

Paul and Jewish Law5

By contrast, Paul struggled to reconcile Jewish Law with Jesus’ teaching throughout his life. At times, he tried to make the relationship between them complex, but often he threw up his hands and came out with simplicity.

  • At first, Paul spoke of a natural law which existed in human beings. (Romans 7:23 & 25) He referred to this when he said that our conduct should be determined by our faith in God. (Romans 3:27-28) He believed that the demands of the Law were not evil (Romans 7:7) and had been given for a good purpose. The Law was holy and just. (Romans 7:12 & 14, I Timothy 1:8) Because of our sinfulness, the law became a curse instead of a blessing. (Galatians 3:10-13)
  • Then, even though Paul believed it had been given for a good purpose, he declared that it could not save a person. (Galatians 3:11 & Romans 3:20) He said that if someone wanted to become a child of God, it would be by means other than keeping the Law.
  • Lastly, Paul proclaims that Christ freed us from the requirements of the Law by his death and resurrection. (Romans 8:3-4) Christ has become the end of the Law for Christians. (Romans 10:4). We serve our faith and not the Law. (Ephesians 2:8-9)

Paul did not want us to view the Law legalistically but to use it to help understand our relationship with God.

God and Jewish Law

The overwhelming turning point for me and my understanding of Jesus’ authority over the Law is an often overlooked story from Jesus’ life – the Transfiguration.

Re-read the story from Mark 9:2-8.

2-4Six days later, three of them did see it. Jesus took Peter, James, and John and led them up a high mountain. His appearance changed from the inside out, right before their eyes. His clothes shimmered, glistening white, whiter than any bleach could make them. Elijah, along with Moses, came into view, in deep conversation with Jesus.

 5-6Peter interrupted, “Rabbi, this is a great moment! Let's build three memorials – one for you, one for Moses, one for Elijah.” He blurted this out without thinking, stunned as they all were by what they were seeing.

 7Just then a light-radiant cloud enveloped them, and from deep in the cloud, a voice: “This is my Son, marked by my love. Listen to him.”

 8The next minute the disciples were looking around, rubbing their eyes, seeing nothing but Jesus, only Jesus.
— Mark 9:2-8 (The Message)

Two of the three most influential people in Hebrew history were on the mountain with Jesus: Moses and Elijah.

Who and what did Moses represent to the Jews of Jesus’ day? Moses represented all of the tradition of laws that had been enacted since the founding of the covenant people of Israel. He also represented the complete delivery of the Jews from the bondage of Egypt.

Who and what did Elijah represent? Elijah’s job was to help the Jews return to their devotion and worship of God after having been put in captivity and lured away from the land of Canaan. Elijah wanted the people to keep the Law no matter where they were and return to the glory they knew during the reign of Kings David and Solomon.

Who was the third of the most influential people in Hebrew history – the one who was not there? David. David was the first king of the unified Hebrew people. He established the royal priesthood. King David secured the promised territory for the children of Abraham. Because of his foundation, the 40-year reign of his son, Solomon, was peaceful. I wonder why David was not up on the mountain with Moses, Elijah, and Jesus….

Exactly what was it that God said to Peter, James, and John? “This is my Son, marked by my love. Listen to Him!” Listen to Jesus. What did God NOT say? Did God say listen to Moses? Did God say listen to Elijah? No.

By saying, “Listen to Jesus,” God was not putting down Moses or Elijah. God was saying, “This thing that Jesus is telling you - love each other – is what you really need to learn!” God was saying, “If you’ve understood nothing else I’ve been trying to tell you, now is your chance! Listen to what Jesus is saying!”

Why was David not there? The peace and promise that David fulfilled was only temporary. Jesus’ promise will not run out. Jesus’ way of life will never fail you. The peace that Jesus’ brings to personal conflict is more satisfying than what any conquering king can provide.

The message to us is clear. Stop paying so much attention to keeping the letter of the Law. Quit worrying about what other people do or what might have been back when times were good. Give all your attention to loving and caring for one another. In Jesus’ Name!

Re-Languaging All of the Ten Commandments

In November of 2008, I wrote a brief meditation about the Ten Commandments. It was fueled by a sense that some Christians believe that the God of Love – the God of Jesus – is also a spiteful, vengeful, capricious God who just waits for us to mess up so “He” can squash us like a bug. It was entitled, “There’s Something that Bothers Me about God.”

You may find that meditation helpful. The editor of The Connection, St. John’s MCC’s weekly newsletter, included it in the November 28, 2008 edition. I have also included a link within this study.

The Ancient Law of Hospitality

No hint at sexual orientation or homosexuality as we understand it is even implied in Leviticus. Furthermore, the use of Leviticus to condemn and reject homosexuals is obviously a hypocritical, selective use of the Bible against gays and lesbians.

We just don’t hear preachers condemning folks for wearing blended, permanent-pressed fabrics. We just don’t hear preachers condemning men for shaving their faces. We just don’t hear preachers condemning the faithful for eating pork chops or shrimp. Those preachers have little reason to be afraid of such things.

Since they are afraid of homosexuality or of being homosexual themselves, they have ignored the Biblical evidence surrounding these verses to make sure that what they believe about it supports their fears and fuels their “shaming” of LGBTQQIA folk. They could choose to be delivered into peace and assurance.

That’s sad, because there is much to learn from what God asked the children of Israel to do!

Check out the following email message:

Date: Tue 13 Jun 2000 10:07:20 EDT
From: mp666@aol.com
To: Dr. Laura Schlesinger
Subject: Thanks for coming last night

Dear Dr. Laura:

Thank you for doing so much to educate people regarding God’s law. I have learned a great deal from you, and I try to share that knowledge with as many people as I can. When someone tries to defend the homosexual lifestyle, for example, I simply remind him that Leviticus 18:22 clearly states it to be an abomination. End of debate.

I do need some advice from you, however, regarding some of the specific laws and how to best follow them.

When I burn a bull on the altar as a sacrifice, I know it creates a pleasing odor for the Lord (Lev. 1:9). The problem is with my neighbors. They claim the odor is not pleasing to them. How should I deal with this?

I would like to sell my daughter into slavery, as it suggests in Exodus 21:7. In this day and age, what do you think would be a fair price for her?

I know that I am allowed no contact with a woman while she is in her period of menstrual uncleanliness (Lev. 15:19-24). The problem is, how do I tell? I have tried asking, but most women take offense.

Lev. 25:44 states that I may buy slaves from the nations that are around us. A friend of mine claims that this applies to Mexicans but not Canadians. Can you clarify?

I have a neighbor who insists on working on the Sabbath. Exodus 35:2 clearly states he should be put to death. Am I morally obligated to kill him myself?

A friend of mine feels that even though eating shellfish is an abomination (Lev. 10:10), it is a lesser abomination than homosexuality. I don’t agree. Can you settle this?

Lev. 20:20 states that I may not approach the altar of God if I have a defect in my sight. I have to admit that I wear reading glasses. Does my vision have to be 20/20, or is there some wiggle room here?

I know you have studied these things extensively, so I am confident you can help. Thank you again for reminding us that God’s word is eternal and unchanging.

Signed, A Fan

Reread the Ancient Story

Yahweh spoke to Moses, saying: Speak to the people of Israel and say to them: I am Yahweh. You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not follow their statutes. My ordinances you shall observe and my statutes you shall keep, following them: I am Yahweh. You shall keep my statutes and my ordinances; by doing so, one shall live: I am Yahweh ….”
Leviticus 18:1-5 (NRSV)

Setting the Stage for Our Story

What good would a present-day Jewish rabbi be if she decided it was okay to make a burnt offering to … say … a modern-day god named J. C. Penney? It would be unthinkable! She would have completely sacrificed her integrity in order to satisfy popular demand. In Leviticus, the community of Israel was given a plan to help its people stay devoted to God. The rules helped those people focus.

Here are some interesting characteristics of the Israelite community:

  • They were Jewish.
  • They lived and worked among people who weren’t Jewish and often did not understand them.
  • They wanted to be happy, healthy, and productive.
  • While they wanted to maintain their integrity and be true to God, they also wanted to be liked.
  • They often stayed to themselves, but when they mixed with their non-Hebrew neighbors, disaster was often the result.
  • They worked in meager farm and herding jobs at first, but soon developed thriving businesses.
  • They listened to advice their neighbors gave them about how to make their lives easier and better in this strange land. They were tempted into trying “magical” things that would make their crops grow better and other things that would make their lives more pleasurable.

QuestionCan you think of other characteristics these people had that we might relate to?

What is our Christian GLBTQQA community like?

  • We are Christians and we are GLBTQQA.
  • We live and work among people who are not Christians and are not GLBTQQA. These people often do not understand us.
  • We want to be loved by our friends, neighbors, and by someone special.
  • We want to be happy, healthy, and productive.
  • Even though we are proud of being GLBTQQA, many of us don’t want to call attention to ourselves. We want to blend in.
  • Our co-workers and “friends” often tell us that we must be brutal in our dealings with others in order to get ahead economically and socially.
  • Our “friends” sometimes tell us about substances we can use – such as drugs, pornography, etc. – that might temporarily make our lives more pleasurable and fun. Sometimes we submit to that temptation.
  • Sometimes we can be found in places and among people whose only purpose seems to be getting drunk, getting high, and having sex without love or commitment.
  • If we are single, sometimes – in our search for someone to love – we allow non-Christians and others (who only share sexual interests) to have a tremendous influence over our lives.

But we still want to love God. We still want to be true to ourselves and the way God made us. We still want to love others.

There are many, many things we have in common with the ancient children of Israel!

Establishing Our Own Guidelines

Even though we are Christians who no longer live “under the Law,” we don’t want to completely throw out the rule book. We still need personal standards or guidelines by which we live our lives. The standard that Jesus set out for us is clear: “Love God and love others as we love ourselves.” That standard applies to everything we do and say.

The Levites gave the Israelites 636 rules to live by. We probably don’t need that many. But when it comes to our relationships with others, it’s a good idea to develop some personal guidelines that will help us make our choices.

Marie Fortune’s ethical guideline for making sexual or other relational ethical decisions is “doing least harm.” Those values are incorporated into the following guidelines:

Doing Least Harm
an Ethical Standard for Relationships and Five Relational Guidelines

by Marie M. Fortune6

Peer Relationships: Is my choice of intimate partner a peer, i.e. someone whose power is relatively equal to mine? We must limit our sexual interaction to our peers. Some people are off limits for our sexual interests.

Authentic Consent: Are both my partner and I authentically consenting to our sexual interaction? Both of us must have information, awareness, equal power, and the option to say “no” without being punished, as well as the option to say “yes.”

Stewardship of Sexuality: Do I take responsibility for protecting myself and my partner against sexually transmitted diseases and to insure reproductive choice? This is a question of stewardship (the wise care for and management of the gift of sexuality) and anticipating the literal consequences of our actions. Taking this responsibility seriously presupposes a relationship: knowing someone over time and sharing a history in which trust can develop.

Sharing of Pleasure: Am I committed to sharing sexual pleasure and intimacy in my relationship? My concern should be both for my own needs and those of my partner.

Faithfulness: Am I faithful to my promises and commitments to my partner as well as my other friends and associates? Whatever the nature of a commitment to one’s partner and whatever the duration of that commitment, fidelity requires honesty and the keeping of promises to our partner, to ourselves, and to other friends and associates. Change in an individual may require a change in commitment, which hopefully can be achieved through open and honest communication.

What Are Your Guidelines?

QuestionWhat guidelines can you come up with for yourself to make sure you live a Christ-like life in our GLBTQQA community? Be sure that the guidelines you come up with honor God, Christ, and your own GLBTQQA self. You may want to incorporate some of Marie Fortune’s guidelines. Be sure you add some of guidelines that empower you to be happy and have fun! Don’t limit yourself to restrictive guidelines.

QuestionAre these guidelines currently in force in your daily life or are they guidelines to which you aspire for the future?

QuestionWhat circumstances would make them flexible?

Replay Our Own Present-Day Stories

I encourage you to go on with your list, but let’s take some time to share some of the points on our personal guidelines lists with each other.

QuestionWhat are some of the ideas that others had that might be good to adopt for yourself?

Go back over your guidelines and answer each of these questions.

  • Which ones of them might work for any Christian community?
  • Which ones might work for anybody – even if they aren’t Christian?
  • Which ones are specifically GLBTQQA-oriented?
  • Which ones are exclusively Christian?
  • Which ones parallel the ones the Levites gave to the children of Israel? When you get time, cite specific references.
  • Which ones would you be happy to share with members of our study group and church?
  • With non-GLBTQQA Christians?
  • Which ones might you be ashamed of if some people found out?

When we establish guidelines for ourselves, it is important to run them by other Christians we trust. We can sometimes fool ourselves into adopting personal guidelines that aren’t really Christ-like. Just look at Pat Robertson, Dr. Laura Schlesinger, and Fred Phelps to see what I’m talking about.


Footnotes:

1 From “Homosexuality: Not a Sin, Not a Sickness – What the Bible Does & Does Not Say,” by the Reverend Elder Donald Eastman, second vice moderator of the UFMCC Board of Elders. Copyright © 1990 by Universal Fellowship of Metropolitan Community Churches.

2 From The Reverend Terri Steed’s Bible study “Leviticus 18:22 One of 636 Laws,” a study prepared for Sunday Morning Topics in 1997. Thank you Terri!

3 The next 3 paragraphs are directly from “Six Bible Passages” found on the Internet at www.truluck.com/html/six_bible_passages.html.

4 My authority for this section comes from D. Glenn Saul, late professor of Christian Ethics at Golden Gate Baptist Theological Seminary in Mill Valley, California – a very conservative professor at a very conservative school. He wrote the “Law, Ten Commandments, Torah” article for the Holman Bible Dictionary, Holman Bible Publishers, Nashville, TN, copyright © 1991, pp. 866-867.

5 Ibid.

6 Adapted from Love Does No Harm: Sexual Ethics for the Rest of Us by Marie M. Fortune, Continuum, copyright © 1995 by Marie M. Fortune, pp. 38-39. Used by permission.