Sexual Orientation: Is It a Choice?

Homosexuality is a polarizing subject for many Christians. While there are only a handful of passages in the Bible that refer specifically to homosexuality, the issue has been vigorously debated among people of faith. In spite of the fact that sexual orientation plays only a small part in Scripture, it has become a wedge issue among politicians, the electorate, and the church. Does the Bible say anything definitive about this controversial issue?

For some religious people the answer is obvious: the Bible speaks univocally that homosexuality is contrary to God’s will. Such Bible passages as Genesis 19, Leviticus 18 and 20, 1 Corinthians 6, 1 Timothy 1, Acts 15, and Romans 1 are cited as evidence that homosexual behavior is morally wrong. While there may be other places that imply homosexual conduct, these are the primary passages that are used to condemn homosexuality. Let’s take a brief look at these references. 

In Genesis 19 the men of Sodom, both young and old, attempted to gang rape the male guests (angels or divine messengers) in Lot’s home. While the text does not specifically make a value judgement on homosexuality, it does condemn the attempted assault by the men of the city.

Even then, the destruction of the cities appears to involve more than just sexual violence. The biblical authors point out that the sins of Sodom and Gomorrah, for which the cities incurred the judgement of God, were the neglect of the poor and needy, falsehoods, greed, materialism, heterosexual abuse, and inhospitality (see Isa. 1:9-10; Jer. 23:14; Lam. 4:6; Ezek. 16: 48-55; Zeph. 2:9).  Yes, inhospitality is a sin. In fact, Jesus underscores the importance of hospitality when he warns villages who refuse to welcome the stranger that their fate will be similar to Sodom and Gomorrah (see Matt. 10:14-15; Lk. 10:12). All this is to say that whatever sin stirred God’s anger toward Sodom and Gomorrah, homosexuality is not specifically targeted.

In Leviticus 18 and 20 homosexuality is viewed as an abomination to God and is punishable by death. Interestingly, the references mention only male sexual conduct. I might also note that in this passage adultery is also punishable by death. I wonder why some people want to single out homosexuality but slide right past adultery, which, by the way, according to Jesus, applies even to those who divorce and remarry (Matt. 5: 31-32). Gee, if we strictly adhered to that rule, and included lustful thoughts that Jesus also fit into this category of adultery, churches would be empty!

When the Apostle Paul lists the sins that disqualify a person from heaven, homosexuality is cited as well as fornicators (sex relations outside of marriage), idolaters, adulterers, thieves, greedy, drunkards, revilers (people who continually run other people down), and robbers (1 Cor. 6; 1 Tim. 1). Makes me wonder if anyone will get through the Pearly Gates?  

Acts 15 has been much debated among biblical scholars and may or may not refer to homosexuality. Luke stresses that Christians are to refrain from “porneia” (pornography in today’s vernacular), but what that term means in this passage is not clear. Does it refer to homosexuality or something else?

The clearest passage treating homosexuality is found in Romans 1:18-32. Here Paul explicitly states that homosexual acts are “sinful desires” of the heart. This passage deserves far more space than I can give it, but notice that among other “sinful desires” are “envy,” “greed,” “deceit,” “gossip” (Ouch!), “arrogance,” and a whole bunch of other prevalent behaviors.

Now, you’ve probably, like me, found your name under one or more of Paul’s list of sinful desires. So, if homosexuality is indeed a sin, is it a greater moral failure than any of these others? To make that point Paul goes on to remind us, “You have no excuse…you who pass judgement on someone else…are condemning yourself, because you who pass judgement do the same things” (Rom. 2:1). Well, what Paul is getting at here is fairly plain: if it weren’t for grace, there would be no saints marching in to heaven.

From the passages that I’ve briefly touched on, it may seem that when it comes to what the Bible reveals about homosexuality, there is little room for disagreement, no room for argument or debate. Homosexuality behavior is contrary to God’s will.

Before you stop reading, either because I’ve supported your view or I’ve completely alienated you, you might want to read a little further. There is another side to this issue and, to be fair, that side also has compelling biblical force behind it.

While homosexuality appears most often in Scripture in a negative light, there is a case to be made that the Bible contains many rules, prohibitions, and moral norms that have been moderated or even put aside as faith continued to develop. The dietary laws of Leviticus 11 and 14, for example, are no longer practiced by most Christians, even though the breaking of these requirements excluded one from the community of faith in biblical times.

As already mentioned, divorce was a serious offense in the Gospels and in Paul’s writings. But today, in the light of 2,000 years of reading and rereading Scripture, the church has become more receptive toward divorced couples. I am in agreement with the church’s more gracious stance toward divorce, but there are no specific verses that provide justification for this more lenient attitude. What can be said is that the church has developed a spiritual conscience more in tune with God over the centuries that failure in marriage does not permanently exclude one from trying again.

The issue of slavery also finds endorsement in Scripture but most Christians today see this as a cultural leftover from ancient times. Few, although there are some, would advocate a return to slavery based on Scripture. The vast majority of people of faith recognize that Scripture is not a rule book to be precisely followed, but a compass that points to God.

What I’m trying to get at is biblical interpretation evolves over time as we gain spiritual discernment. Take monotheism. In its early history, Israel sincerely believed that there were many gods, but centuries later, in Isaiah 44:6, we are told there is only one God. And there are other examples that demonstrate that even the biblical writers grew in their spiritual wisdom as they continued to grapple with faith. Jesus understood the ongoing development of faith when he said, “You have heard it said, but I say unto you…” Faith, in other words, is never static.

I confess I struggle with what the Bible teaches about homosexuality and gender identity and sexual orientation in general. It is an extremely complicated subject, and the more I read Scripture, the more I realize how little I know. What I don’t want to do, however, is to pronounce judgement on groups of people based on mere opinion and cherry picked verses.

Judith Faith Parker, a respected Old Testament scholar who teaches at Union Theological Seminary, has opened my eyes to interpretative details about the creation narrative in Genesis 1 and 2 that have raised interesting questions about the traditional binary understanding of human sexuality. In her reading of the text, she explores the use of “merisms” in Genesis 1 and 2. Merism is a literary device where a whole is represented by contrasting extremes. In other words, a merism pictures two ends of a spectrum but includes all that lies in between.

For instance, if I tell you that I have looked high and low for my car keys, what does that tell you? It tells you that I’ve looked everywhere and can’t find my keys. It doesn’t just tell you that I’ve looked in high places and low places, but I’ve also looked everywhere in between. That would be an example of merism.

We find merisms throughout Scripture. The Bible pictures the Promised Land as a land of “milk and honey.” Surely, there is more to this land than just milk and honey. The merism stands for all that is in between, a land that is fertile and supportive of life. The phrase “Alpha and Omega” is a merism that stands for all the letters of the alphabet, or, biblically, from the beginning of time to the end of time.

In the first several chapters of Genesis there are a litany of merisms—God created the heavens and earth, God divided light from darkness, the evening and the morning were the first day, God created the sun and the moon, and finally, God created male and female.

When you think about it, it becomes clear that there is a lot of space between each of these extremes. Think for a moment, the merism “heavens and earth” surely includes the stars, planets, and galaxies that are implied but not specifically mentioned. Then too, there is much more to a day than evening and morning. What about midday?

Is it possible that male and female represent a merism too? What if from the very beginning God intended for gender to be other than binary? Maybe there are people in between male and female with other identities. Jesus adds to this possibility when he says that “some are eunuchs, who out of their mother’s womb, were born that way” (Matt. 19:12). Is Jesus suggesting the possibility that there is more to sexual identity than just male and female?

Look, I know that many of us have strong feelings about this extremely controversial subject. But the vitriolic attacks on non-binary people are beyond cruel and inhumane and guided more by prejudice than Scripture. The Bible has far greater condemnation for corrupt politicians, greedy corporate executives, and high tech billionaires who take advantage of the poor and rob the needy of health coverage than concern about gender issues. Talk about straining at a gnat!

In a trial, a juror must acquit if she has reasonable doubt that the prosecutor has made his case, right? When the Bible is closely read, I believe there is reason to question whether people choose their sexual identities. It is not unreasonable to believe that the people who fit between male and female were born that way.

In almost 40 years of ministry, I’ve spoken to scores of homosexuals, and a few who identified as transgender. Time and again, they shared with me that they knew from childhood they were different. Some wept, feeling that God had condemned them to eternal damnation. I tried to assure them that, though I struggled to understand their sexual identities, they were precious in God’s sight and not condemned.

Perhaps in the years ahead we will develop more insight in regard to gender and sexual identities. In the meanwhile, understanding and sensitivity should be our goal. Jesus reminds us, “For God did not send his Son into the world to condemn the world…” (Jn. 3:17). And neither should we.