The topic of homosexuality has been one of the most debated subjects in modern theology. Historically, many Christian denominations viewed homosexual behavior as incompatible with biblical teaching. However, more recent theological movements have sought to reinterpret certain scriptures, emphasizing love, context, and grace. This doctrinal analysis presents at least 8 scriptures that are traditionally used to support the condemnation of homosexual acts, and at least 8 scriptures that are used by others to argue against such condemnation. Each verse will be quoted from the King James Version (KJV), followed by interpretation and theological reflection.
Scriptures Commonly Used Against Homosexuality
- Genesis 19:5 (KJV)
“And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.”
Interpretation: The term “know” (Hebrew yada) is used in a sexual sense here, implying attempted homosexual rape.
Theological View: Traditionalists argue this shows God’s judgment against homosexual acts as part of the wickedness of Sodom. - Leviticus 18:22 (KJV)
“Thou shalt not lie with mankind, as with womankind: it is abomination.”
Interpretation: This is a direct prohibition against male homosexual acts in the Mosaic Law.
Theological View: Seen as part of God’s moral law, not just ceremonial, and therefore still applicable. - Leviticus 20:13 (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.”
Interpretation: Reinforces Leviticus 18:22, declaring homosexual acts worthy of capital punishment under the Law.
Theological View: Used to emphasize the seriousness of the act in God’s sight under the Old Covenant. - Romans 1:26–27 (KJV)
“For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another…“
Interpretation: Describes both male and female same-sex acts as “vile affections” and “against nature.”
Theological View: Paul sees this as evidence of mankind’s rebellion and moral decline. - 1 Corinthians 6:9–10 (KJV)
“Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators… nor effeminate, nor abusers of themselves with mankind…”
Interpretation: “Effeminate” (malakos) and “abusers of themselves with mankind” (arsenokoitai) are interpreted as referring to male homosexuals.
Theological View: Seen as part of a vice list excluding unrepentant sinners from the kingdom. - 1 Timothy 1:9–10 (KJV)
“Knowing this, that the law is not made for a righteous man… for them that defile themselves with mankind…”
Interpretation: “Defile themselves with mankind” again translates arsenokoitai, interpreted as men engaging in homosexual acts.
Theological View: Reinforces Paul’s opposition to homosexual behavior as lawbreaking. - Jude 1:7 (KJV)
“Even as Sodom and Gomorrha… going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.”
Interpretation: “Strange flesh” often interpreted as unnatural desires, including homosexual acts.
Theological View: Seen as divine warning against moral perversion. - Matthew 19:4–5 (KJV)
“Have ye not read, that he which made them at the beginning made them male and female… and they twain shall be one flesh?”
Interpretation: Jesus affirms the creation ordinance of heterosexual marriage.
Theological View: Used to argue that God’s design for sexual relations is between male and female only.
Scriptures Commonly Used to Argue Against Condemnation of Homosexuality
- John 13:34 (KJV)
“A new commandment I give unto you, That ye love one another; as I have loved you…”
Interpretation: Emphasizes love over law, suggesting moral focus on loving relationships.
Theological View: Some argue this supersedes legalistic condemnations. - Galatians 3:28 (KJV)
“There is neither Jew nor Greek… bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”
Interpretation: Seen as dissolving distinctions that can be used to marginalize, including in gender or orientation.
Theological View: Advocates use this to support inclusion of all believers. - Romans 13:10 (KJV)
“Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.”
Interpretation: Suggests that consensual loving relationships, even same-sex ones, do not violate God’s law.
Theological View: Love is the ultimate measure of righteousness. - Matthew 7:1 (KJV)
“Judge not, that ye be not judged.”
Interpretation: Used to caution against harsh or exclusionary moral judgment.
Theological View: Applied to argue against condemnation of homosexual individuals. - Acts 10:34–35 (KJV)
“Of a truth I perceive that God is no respecter of persons…”
Interpretation: Seen as God welcoming all people, regardless of background.
Theological View: Some apply this to orientation, arguing God accepts all who fear Him. - 1 Samuel 18:1 (KJV)
“…the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.”
Interpretation: Viewed by some as evidence of same-sex emotional intimacy.
Theological View: Used symbolically to affirm deep same-sex relationships. - Isaiah 56:4–5 (KJV)
“For thus saith the Lord unto the eunuchs that keep my sabbaths… I will give them an everlasting name…”
Interpretation: Eunuchs were gender-nonconforming and often excluded; God includes them.
Theological View: Used to argue for God’s inclusion of gender/sexual minorities. - Luke 17:34 (KJV)
“I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.”
Interpretation: Though likely a general example of separation at judgment, some interpret the inclusion of two men as a hint at same-sex pairs being present without condemnation.
Theological View: Used to support the neutrality of orientation regarding salvation.
Translation Debates
The interpretation of homosexuality in Scripture is deeply impacted by the linguistic, cultural, and theological frameworks of the Hebrew Old Testament and Greek New Testament. A particularly significant issue in modern biblical scholarship is whether the Bible’s condemnation of homosexual behavior includes consensual adult relationships, or if it is better understood as a condemnation of exploitative relationships, such as pederasty—the ancient Greco-Roman practice of sexual relationships between adult men and adolescent boys.
This analysis examines KJV translations, linguistic accuracy, historical context, and the possible implications of pederasty in interpretation.
I. Hebrew (Old Testament) Analysis – KJV Translation Accuracy and Pederasty
Leviticus 18:22 (KJV)
“Thou shalt not lie with mankind, as with womankind: it is abomination.” (KJV)
Hebrew Terms:
- תִּשְׁכַּב (tishkav) – from shakab, meaning “to lie” (usually in a sexual sense)
- אֶת־זָכָר (et-zakar) – “with a male”
- תּוֹעֵבָה (toevah) – “abomination,” used frequently in moral contexts
Debate:
- Some modern interpreters suggest this may refer to specific cultic or exploitative practices, including temple prostitution or rape.
- However, there is no age qualifier or pederastic element in the Hebrew text; the prohibition is on males lying sexually with other males.
Accuracy of KJV:
- The KJV reflects a literal translation of the Hebrew. The English structure mirrors the parallel Hebrew phrasing (mankind as with womankind).
- Critics note that “abomination” in English carries a moral condemnation, whereas toevah in Hebrew can denote ritual impurity, though it is also used for moral sins (cf. Proverbs 6:16–19 (KJV)).
II. Greek (Septuagint and New Testament) and Pederasty Context
Leviticus 20:13 (KJV)
“If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination…” (KJV)
Greek Septuagint (LXX):
“καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικός, βδέλυγμα ἐποίησαν ἀμφότεροι”
- κοιμηθῇ (koimēthē) – “to lie (with sexually)”
- ἄρσενος (arsenos) – “male”
- κοίτην (koitēn) – “bed,” i.e., sexual relations
Relevance to Pederasty:
- No age distinction appears in the text; it condemns male-male sexual relations without reference to consent, age, or exploitation.
- Those who suggest pederasty is the true target must argue from Greco-Roman context, not the Hebrew or Septuagint.
III. Key New Testament Passages and Greek Lexical Debates
Romans 1:26–27 (KJV)
“…men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly…” (KJV)
Greek Terms:
- ἄρσενες (arsenes) – “males”
- ἀσχημοσύνην (aschemosynēn) – “shameful acts”
- κατεργαζόμενοι (katergazomenoi) – “committing” or “working”
Pederasty Debate:
- Some scholars argue Paul is condemning Greco-Roman pederasty, a common practice in the Roman world.
- Others note the reciprocal desire (“burned in their lust one toward another”) suggests mutual adult attraction, not exploitative or coerced behavior.
- Paul’s use of “against nature” (para physin) is often interpreted as a reference to creation norms (Genesis 1–2) rather than cultural taboos.
Theological View:
- Traditionalist: Paul condemns all same-sex acts, citing universal moral law.
- Revisionist: Paul targets lustful, excessive, idolatrous behavior, possibly in the context of cultic or pederastic acts.
1 Corinthians 6:9 (KJV)
“…nor effeminate, nor abusers of themselves with mankind…” (KJV)
Greek Terms:
- μαλακοὶ (malakoi) – literally “soft,” interpreted as “effeminate”
- ἀρσενοκοῖται (arsenokoitai) – a compound of arsen (male) and koitē (bed)
Pederasty Interpretation:
- Some early church fathers interpreted malakoi as the passive partner, possibly a youth in a pederastic relationship.
- Arsenokoitai may include active male sexual partners, possibly abusive or exploitative.
- Yet, there is no intrinsic age-related meaning in these words.
Accuracy of KJV:
- “Effeminate” and “abusers of themselves with mankind” are interpretative renderings, lacking precision.
- Modern translations (e.g., ESV: “men who practice homosexuality”) provide a more direct translation, though still debated.
1 Timothy 1:10 (KJV)
“…for them that defile themselves with mankind…” (KJV)
Greek:
- ἀρσενοκοίταις (arsenokoitais) – same as in 1 Corinthians 6:9
Pederasty Argument:
- Some posit this refers to exploitative relationships, possibly older men with boys (common in Roman society).
- Yet again, the Greek term does not require this reading. The Levitical background (LXX) supports a broader condemnation.
IV. Cultural-Historical Context: Pederasty in Greco-Roman Society
- Pederasty was institutionalized in Greek culture as a relationship between a male adult and adolescent boy.
- Roman moralists and Jewish sources (e.g., Philo, Josephus) condemned pederasty as immoral.
- The New Testament world was surrounded by such practices, particularly in Hellenistic cities like Corinth and Rome.
Did Paul Only Condemn Pederasty?
- Scholars like Boswell (revisionist) argue Paul’s context was exploitative sex, not consensual love.
- Yet, Paul’s language (Romans 1:26–27) emphasizes mutual desire and behavior, not simply coercion or age disparity.
V. Translation Accuracy – Greek and KJV
- Greek manuscripts are reliable, with minimal variation in these key verses.
- KJV translation faithfully reflects Greek structure, but often uses euphemistic or antiquated language.
- Terms like arsenokoitai are translated vaguely due to limited lexical precedent in Greek literature.
- Modern lexicons (e.g., BDAG) define arsenokoitai as “a male who engages in sexual activity with another male,” often referencing Levitical prohibitions.
VI. Theological Problems and Interpretation Challenges
- Ambiguity in terms like malakoi and arsenokoitai allows for differing theological conclusions.
- Revisionist theologians suggest that modern concepts of sexual orientation and identity were unknown in the ancient world.
- Traditional theologians argue that biblical moral law transcends culture and applies universally to human sexuality.
- The KJV’s general approach was to stay close to traditional Christian doctrine, often mirroring older Latin and Greek theological assumptions.
Summary
The doctrine of homosexuality, when analyzed linguistically, theologically, and culturally, reveals a complex interplay of translation, context, and interpretation. While some scholars argue that biblical prohibitions targeted pederasty or exploitative relationships, the Hebrew and Greek texts (as preserved in the KJV and original manuscripts) show no such age-specific restriction. Instead, the consistent use of terms like arsenokoitai (from Leviticus via the LXX) and the mutual desire in Romans 1 suggest that Scripture addresses male same-sex sexual acts in general, not just abusive or cultic ones. The KJV, though sometimes vague, reflects a conservative theological stance rooted in historical Christianity, and Greek translations, especially those influenced by the Septuagint, prove highly accurate and reflective of Jewish moral tradition. The debate continues as modern theologians reinterpret these texts in light of contemporary understandings of consent, identity, and cultural practice.
Denominational Views
1. Roman Catholic Church
The Roman Catholic Church teaches that homosexual acts are intrinsically disordered, though homosexual tendencies are not sinful in themselves. They advocate for celibacy among same-sex attracted individuals, emphasizing chastity and compassion.
View and Debate:
The Church distinguishes between orientation and action. Modern Catholic theologians debate the level of natural inclination versus moral responsibility, especially in light of catechetical developments (Catechism 2357–2359). Some progressive voices seek reevaluation of what is termed “intrinsically disordered.”
For (KJV):
Leviticus 18:22 (KJV) – “Thou shalt not lie with mankind, as with womankind: it is abomination.”
Hebrew: “תּוֹעֵבָה (toevah)” – This term is used for abominable acts that violate God’s law. The Catholic Church applies it as a moral, not merely ritual, condemnation.
Against (KJV):
Romans 13:10 (KJV) – “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.”
Progressive Catholic scholars argue this may reframe sexual ethics under the law of love, especially in consensual, faithful relationships.
2. Eastern Orthodox Church
The Eastern Orthodox Church views homosexual behavior as sinful, stemming from a distortion of natural passions. However, they stress the healing process through repentance and participation in the sacraments.
View and Debate:
While traditional views dominate, some within the Church challenge the conflation of pederasty and homosexuality in patristic writings, advocating for pastoral sensitivity and reexamination of historical context.
For (KJV):
1 Corinthians 6:9 (KJV) – “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators… nor effeminate, nor abusers of themselves with mankind.”
Greek: “ἀρσενοκοῖται (arsenokoitai)” – Interpreted literally as “male-bedders.” Orthodox theology connects this directly to Leviticus’ moral prohibitions via the LXX.
Against (KJV):
Galatians 3:28 (KJV) – “There is neither… male nor female: for ye are all one in Christ Jesus.”
Some Orthodox theologians suggest the unity in Christ could reshape the Church’s understanding of relational norms.
3. Evangelical
Evangelicals overwhelmingly hold that all homosexual acts are sinful, emphasizing scriptural authority and the call to repentance. Yet some emerging voices promote acceptance based on love, identity, and contextual reading.
View and Debate:
Debates center on the meaning of arsenokoitai, whether Paul condemned all homosexual activity or only specific exploitative types. There’s also theological discussion about what it means to fulfill the law through grace.
For (KJV):
Romans 1:27 (KJV) – “And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another…”
Greek: “φυσικὴν χρῆσιν (physikēn chrēsin)” – “natural use.” Evangelicals stress this refers to God’s created order, rejecting any redefinition.
Against (KJV):
Matthew 7:1 (KJV) – “Judge not, that ye be not judged.”
Some argue Christians misuse judgment passages to exclude rather than love.
4. Protestant (General)
Mainline Protestant denominations are split. Some affirm same-sex marriage and ordain LGBT clergy, while others maintain traditional teachings.
View and Debate:
Interpretive divisions exist over whether Scripture condemns all same-sex acts or just certain abusive expressions. Questions also arise about cultural context and linguistic ambiguity, especially in Paul’s epistles.
For (KJV):
Jude 1:7 (KJV) – “…giving themselves over to fornication, and going after strange flesh…”
Greek: “σάρκα ἕτερας (sarka heteras)” – “other flesh.” Conservative Protestants argue this reinforces boundaries set in Genesis.
Against (KJV):
Isaiah 56:4–5 (KJV) – “Neither let the eunuch say, Behold, I am a dry tree… even unto them will I give… a name better than of sons and of daughters…”
Affirming theologians point to this as evidence of inclusion beyond sexual norms.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
Baptists traditionally affirm the sinfulness of homosexual behavior and uphold heterosexual marriage as the only biblical standard for sex.
View and Debate:
While Independent Baptists are stricter, some Southern Baptists discuss how to minister to same-sex attracted individuals compassionately without compromising doctrine.
For (KJV):
Genesis 19:5 (KJV) – “Bring them out unto us, that we may know them.”
Hebrew: “יָדַע (yada)” – “to know sexually.” Baptists cite Sodom as a precedent for divine judgment on homosexual behavior.
Against (KJV):
Micah 6:8 (KJV) – “…what doth the Lord require of thee, but to do justly, and to love mercy…”
Some argue the church must prioritize mercy and justice, especially where harm is not evident.
6. Methodist (United Methodist, AME, etc.)
The Methodist Church is sharply divided. The UMC recently moved toward allowing regional bodies to determine policies on same-sex marriage and clergy.
View and Debate:
Some Methodist scholars argue Paul condemned pederasty, not loving, same-sex relationships. Others affirm a traditionalist stance.
For (KJV):
1 Timothy 1:10 (KJV) – “…for them that defile themselves with mankind…”
Greek: “ἀρσενοκοίταις (arsenokoitais)” – Interpreted by conservatives as blanket condemnation.
Against (KJV):
Acts 10:15 (KJV) – “What God hath cleansed, that call not thou common.”
Some interpret this as divine acceptance beyond former ritual and moral categories.
7. Lutheran (Missouri Synod, ELCA, etc.)
The ELCA permits same-sex unions and clergy, while Missouri Synod Lutherans maintain a traditionalist stance.
View and Debate:
The debate often hinges on Luther’s doctrine of grace and how it interacts with law. ELCA leans toward inclusion based on imputed righteousness.
For (KJV):
Romans 1:26 (KJV) – “…even their women did change the natural use into that which is against nature.”
Greek: “παρὰ φύσιν (para physin)” – “against nature,” seen by conservatives as a universal principle.
Against (KJV):
Hebrews 8:13 (KJV) – “In that he saith, A new covenant, he hath made the first old.”
Progressives argue the moral law is reinterpreted under the new covenant.
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals overwhelmingly teach that homosexual acts are sinful and incompatible with Christian holiness.
View and Debate:
While affirming biblical inerrancy, some within the charismatic movement focus on deliverance and transformation, believing in freedom from same-sex attraction.
For (KJV):
Leviticus 20:13 (KJV) – “…they shall surely be put to death; their blood shall be upon them.”
Viewed as divine detestation of such acts under moral law.
Against (KJV):
John 8:11 (KJV) – “…Neither do I condemn thee: go, and sin no more.”
Some emphasize Jesus’ mercy, suggesting transformation is offered without condemnation.
9. Jehovah’s Witnesses
Jehovah’s Witnesses reject homosexual behavior as a violation of Jehovah’s moral standards but stress a need for compassion and celibacy.
View and Debate:
They use their own New World Translation but generally align with the KJV on key texts. Debate centers more on lifestyle and repentance than on translation.
For (KJV):
1 Corinthians 6:9–10 (KJV) – “…nor abusers of themselves with mankind… shall inherit the kingdom of God.”
Against (KJV):
James 2:13 (KJV) – “For he shall have judgment without mercy, that hath shewed no mercy…”
Some argue that rigidity must be balanced with compassion.
10. Mormonism (LDS Church)
The LDS Church teaches that same-sex behavior is sinful, though same-sex attraction is not. Celibacy is the only moral path for gay members.
View and Debate:
Some LDS scholars explore whether ancient texts referred to abusive or idolatrous acts, not loving relationships, but institutional teaching remains conservative.
For (KJV):
Romans 1:26–27 (KJV) – Cited as rebellion against God’s creation.
Against (KJV):
2 Nephi 26:33 (Book of Mormon) – “All are alike unto God…”
Used internally to promote inclusion, but not to support behavior.
11. Seventh-day Adventist
Seventh-day Adventists uphold heterosexual marriage as God’s design and view same-sex activity as inconsistent with biblical holiness.
View and Debate:
Adventists focus on biblical law and health, with some internal debate about pastoral care and the permanence of Levitical laws.
For (KJV):
Genesis 1:27 (KJV) – “Male and female created he them.”
Seen as establishing God’s binary design.
Against (KJV):
Romans 14:4 (KJV) – “Who art thou that judgest another man’s servant?”
Some appeal to Christian liberty and humility in judgment.
Summary
The doctrine of homosexuality remains one of the most theologically and linguistically contested topics in Christianity. While many denominations uphold traditional interpretations rooted in the Hebrew Bible and New Testament Greek, others challenge these readings based on evolving understandings of ancient languages, context (especially regarding pederasty), and covenant theology. Central to the debate are Hebrew terms like “toevah” and Greek terms such as “arsenokoitai” and “malakoi”, with questions about their precise application to modern consensual same-sex relationships. This has resulted in significant theological diversity across denominations—some emphasizing holiness and the created order, others emphasizing love, mercy, and inclusiveness under the new covenant. The tension between law and grace, literal and contextual interpretation, and traditional versus progressive hermeneutics continues to define this deeply polarizing issue within Christianity.
Table 1: Denominational Views For Traditional Interpretation of Homosexuality (Sinful)
| Denomination | View | Interpretation | Scripture Basis Reference and KJV Quote |
|---|---|---|---|
| Roman Catholic Church | Homosexual acts are sinful | Levitical moral law continues to apply | Leviticus 18:22 – “Thou shalt not lie with mankind, as with womankind: it is abomination.” |
| Eastern Orthodox Church | Homosexuality is a distortion of passions | Uses arsenokoitai linking to Leviticus | 1 Corinthians 6:9 – “…nor effeminate, nor abusers of themselves with mankind…” |
| Evangelical | Homosexuality is rebellion against God’s design | Romans references unnatural passions | Romans 1:27 – “…men, leaving the natural use of the woman, burned in their lust…” |
| Protestant (General) | Seen as contrary to natural order | Focus on “strange flesh” as unnatural unions | Jude 1:7 – “…going after strange flesh…” |
| Baptist | Homosexuality is condemned as abominable | Sodom’s sin interpreted as sexual perversion | Genesis 19:5 – “…that we may know them.” |
| Methodist | Generally viewed as sin in traditional wings | Interprets arsenokoitai literally | 1 Timothy 1:10 – “…for them that defile themselves with mankind…” |
| Lutheran (Missouri Synod) | Homosexual acts are unnatural and sinful | Natural law underpins creation order | Romans 1:26 – “…even their women did change the natural use…” |
| Pentecostal | Homosexuality violates holiness | Strong appeal to Levitical punishment texts | Leviticus 20:13 – “…they shall surely be put to death…” |
| Jehovah’s Witnesses | Homosexual acts are unrighteous | Kingdom exclusion based on listed acts | 1 Corinthians 6:9 – “…abusers of themselves with mankind…” |
| Mormonism (LDS) | Same-sex behavior is sinful | Paul’s teaching viewed as doctrinal standard | Romans 1:26–27 – “God gave them up to vile affections…” |
| Seventh-day Adventist | Homosexuality breaks creation’s male-female design | Creation order as divine ideal | Genesis 1:27 – “Male and female created he them…” |
Table 2: Denominational Arguments Against Traditional Interpretation of Homosexuality (Affirming or Inclusive)
| Denomination | View | Argument Against Interpretation | Scripture Basis Reference and KJV Quote |
|---|---|---|---|
| Roman Catholic Church (Progressive Theologians) | Some call for reevaluation | God’s love and mercy may outweigh legalism | Romans 13:10 – “Love worketh no ill… therefore love is the fulfilling of the law.” |
| Eastern Orthodox (Minority Voices) | Pastoral inclusion possible | Unity in Christ transcends sex/gender | Galatians 3:28 – “…neither male nor female: for ye are all one in Christ Jesus.” |
| Evangelical (Progressive Segment) | Scripture may target pederasty, not mutual love | Jesus emphasized love over judgment | Matthew 7:1 – “Judge not, that ye be not judged.” |
| Protestant (Mainline/Liberal) | Contextual reinterpretation allowed | Inclusion of eunuchs symbolically extends acceptance | Isaiah 56:4–5 – “…to the eunuchs… a name better than of sons…” |
| Baptist (Progressive Voices) | Pastoral focus on mercy | Judgment reserved for God | Micah 6:8 – “…to love mercy, and to walk humbly with thy God.” |
| Methodist (UMC Split Faction) | Loving same-sex relationships can be moral | God cleansed what was once called unclean | Acts 10:15 – “What God hath cleansed, that call not thou common.” |
| Lutheran (ELCA) | God’s grace redefines the law | New covenant changes how law applies | Hebrews 8:13 – “…he hath made the first old…” |
| Pentecostal (Some Charismatic Movements) | Deliverance, not condemnation, is key | Jesus offered mercy first | John 8:11 – “…Neither do I condemn thee: go, and sin no more.” |
| Jehovah’s Witnesses (Debated Pastoral Approach) | Emphasis on love and balance | Avoid harsh judgment | James 2:13 – “…judgment without mercy… mercy rejoiceth against judgment.” |
| Mormonism (LDS Members, not Institutionally) | Same-sex love should not be criminalized | Divine image in all people | 2 Nephi 26:33 – “…all are alike unto God…” |
| Seventh-day Adventist (Moderate Theologians) | Christian liberty in non-harmful relationships | We are not to judge another’s servant | Romans 14:4 – “Who art thou that judgest another man’s servant?” |
Summary
This dual-table approach highlights the theological complexity across denominations regarding homosexuality. While most still interpret KJV verses like Leviticus 18:22, Romans 1:26–27, and 1 Corinthians 6:9 as condemning homosexual acts—relying on traditional translations of “toevah”, “arsenokoitai”, and “malakoi”—others challenge these interpretations through contextual, covenantal, or linguistic lenses. The affirming side often appeals to verses that emphasize mercy, inclusion, and spiritual equality in Christ. Translation issues (especially the rendering of Greek terms) remain pivotal, with questions about whether these ancient words refer to consensual same-sex relationships or exploitative acts like pederasty. This tension reflects deeper debates about Scripture’s authority, cultural relevance, and the balance between law and grace in the life of the Church.