Do you believe that the Bible is the Word of God and as such cannot contain any error?
I thank you for your question, put in a very respectful matter on a very difficult subject. So you know, I am a majoring in theology, specifically interested in Biblical exegesis and bearing a profound respect for it. Still, I believe that the
Bible is the Word of God as told by God’s people with all the beauty and difficulties that come with that. It requires its reader to
be conscious not only of his or her own biases - for its good and bad - but also to
be knowledgeable of the historical and literary context of the text which is read. The text only becomes that much more beautiful in doing so.
As for your quotations from Leviticus, let us make light of the
dangers of prooftexting. May I ask if you have ever eaten a lobster – or more generally – any shellfish (Leviticus 11:9-12). Is one who eats shellfish also committing
“to’ebah” (often translated to English as abomination)? Should we damn them too? Or what of those indigenous people who eat bugs or snakes (Leviticus 11:41)? Shall we damn them because they were born in a situation that cannot afford them chicken or beef (perhaps in so similar a way to the homosexual population, born as they are)? Shall we even begin to damn women who wear pants (Deuteronomy 22:5)? The Hebrew word “to’ebah” is used in all of these passages.
Where is the line between damnation and cultural exception?
Now that we’ve briefly talked about original languages by using the Hebrew “to’ebah”. I would now specific address
the dangers of not referencing the original text by looking at your Romans passage.
The Greek utilizes the terms “para physin” which is translated as “against nature” or “unnatural”. Romans 11:24 in the Greek also uses
“para physin” which in this instance is in reference to the actions of God. You logically cannot damn homosexuals for acting in “para physin” and not also put into question the actions of God. So what does “para physin” actually mean?
It is more accurately translated as “out of the ordinary”. One must then
apprise “para physin” as a neutral phrase, and as a neutral phrase cannot be used in the absolute.
Beyond the aforementioned passages, l’d like to bring up Leviticus 25:44 in order to see the dangers of blindly accepting Scripture without proper discernment of its historical and literary context:
“As for the male and female slaves whom you may have, it is from the nations around you that you may acquire male and female slaves.” (Leviticus 25:44)
Shall we then, by the “Word of God”
permit slavery purely based on the fact it is said in Leviticus? One might say that this is an archaic belief that is refuted by the New Testament, a law overturned by the Christian Scriptures. However,
if one is to believe that the Scriptures contain absolutely zero contradictions or that religion is not itself organic, one cannot believe anything within the Bible is self-contradicting as is the case. However, if one does believe the Jewish Law is overturned by the Christian Scriptures, let me reference a few other passages:
“Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. (1 Peter 2: 18)
“Slaves, obey your earthly masters with fear and trembling, in singleness of heart, as you obey Christ;” (Ephesians 6:5)
What we have here are two passages,
one attributed to the Rock of the Church and the other to the Apostle to the Gentiles. Does the Church, however, accept these wholly in our modern era? No, all
Christians now denounce all that slavery is: an oppression of a minority. And is not o
ur denial of gays’ and lesbians’ right to love also an oppression? What is stopping the Church for liberating homosexuals of tyranny except for an *ignorance and fear *of what they are? Or, with this new information,
shall we revert back to injustice for the sake of preservation of fundamentalist theology?
(I wish now briefly to criticize unapologetic apologetics, though there is a great beauty in how a good apologist defends the faith. Apologetics assume that the faith has been the same for all time, however, any good historical theologian will know that the Early Christian Fathers were in constant debate. Some won out – for good or for ill – and that is how we have decided between orthodoxy and heresy. Even today, our faith is evolving. Let us recall Vatican II, a major overturning of Canon and Catechism.)