Scripture, Ethics, and the Possibility of Same-Sex Relationships

by Karen R. Keen

One common cause of misinterpretation of Old Testament laws is that we focus more on what the laws are than on why they are included in Scripture. Inspiration resides not necessarily in the particularities but in the overarching reason for the laws—namely, a good and just society. The laws are dedicated to care of neighbor, fair treatment, compensation for offenses, and general well-being. Sin is generally defined by what harms others. This overarching intent of the laws is confirmed by two words that the Deuteronomic law uses to describe the governing criteria for Israel’s society: righteousness (tsedeq) and justice (mishpat) (Deut. 16:18–19).

how can we be sure we are applying Scripture correctly and not just interpreting the Bible according to our own whims? The above examples give guidance. In the case of slavery conditions and divorce, the interpretive key is attention to human need. Preexisting divine revelation was applied with a pastoral eye for the suffering of those involved.

We have seen that the biblical authors interpret scriptural texts with consideration for circumstances. Jesus also states that violation of law in and of itself does not always constitute sin. Context, in which we pay attention to human need, affects how sin is defined.

Even though Jesus honored the Sabbath, he was accused of violating it. In response to his accusers, he took their objections at face value and taught the fundamental reason for God’s law, namely, God’s law is made for humankind, not humankind for God’s law (Mark 2:27). In other words, God’s ordinances are always on behalf of people and not for the arbitrary appeasement of God’s sensibilities.

Our discomfort with difference can lead us to misdiagnose and mistreat human variation as illness or fallenness.40 But there is another way to think about difference. The early church father Augustine also wrestled with whether to diagnose rare phenomena as fallen or God-created. In the case of intersex people, he concluded they are not a product of the fall.41 God intentionally created a sexual minority outside the binary. In City of God he writes: For God is the Creator of all things: He Himself knows where and when anything should be, or should have been, created; and He knows how to weave the beauty of the whole out of the similarity and diversity of its parts.

Evidence indicates that lifelong celibacy is not achievable for every person. Lifelong celibacy is possible for some, but traditionalists have not demonstrated that it is possible for every person. Christian tradition, social scientific studies, and even the writings of conservatives all agree that lifelong celibacy is not realistic for most people.

supporting covenanted same-sex relationships in no way discounts the beauty of male-female complementarity.

The traditionalist exception view ordinarily considers same-sex relationships morally wrong but applies a humanitarian exception to the rule for those unable to achieve celibacy. A covenant relationship is considered less problematic than promiscuity.