Английская Википедия:Homosexuality in the New Testament

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Шаблон:Short description Шаблон:Christianity and sexual orientation

Файл:Christ teaching in the Temple.JPG
Jesus teaching in the Temple, illustration from Standard Bible Story Readers, 1928

Since 1980, scholars have debated the translation and modern relevance of New Testament texts on homosexuality.[1] Three distinct passages (Romans Шаблон:Bibleverse-nb, 1 Corinthians Шаблон:Bibleverse-nb (repeated in 1 Timothy Шаблон:Bibleverse-nb) and Jude Шаблон:Bibleverse-nb) have been taken to condemn same-sex intercourse, but each passage remains contested. Whether these passages refer to homosexuality hinges on whether the social context limits the references to a more specific form: they may prohibit male pederasty or prostitution rather than homosexuality per se, while other scholars hold the position that these passages forbid sex between men in general.[2][3][4] Another debate concerns the translation of key terms: Шаблон:Transliteration (Шаблон:Lang), Шаблон:Transliteration (Шаблон:Lang), and Шаблон:Transliteration (Шаблон:Lang).[5][6] Meanwhile, other passages in the New Testament, such as the Ethiopian Eunuch, the Centurion's Servant, and Jesus's teaching on divorce, may or may not refer to homosexuality.

Social Context

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Romans 1:26-27

Файл:PaulT.jpg
Saint Paul writing his Epistles

Epistle to the Romans 1:26–27 (English Majority Text Version, EMTV): Шаблон:Cquote

The context is Paul's mission to the gentiles, the gospel being "to the Jew first, and also to the Greek" (1:16), followed by a description of pagan idolatry in verses 1:21–25. The phrase "passions of dishonor" (KJV: "vile affections") translates Шаблон:Lang, Шаблон:Lang Шаблон:Transliteration meaning "dishonour, ignominy, disgrace". In the expressions "natural use" and "contrary to nature", "nature" translates Шаблон:Lang, i.e. Physis. The term "error" translates Шаблон:Lang, Шаблон:Transliteration (lit. "straying, wandering").

While virtually all scholars agree that Romans was written by Paul,[7] the authenticity of the passage is in doubt to some; scholars and theologians have proposed its being part of a larger non-Pauline interpolation.[8] David Aune says Paul is taking a protreptic approach, meaning that Paul taught on homoeroticism orally and then consolidated these views into written text in order to bring people to the gospel.[9]

Furthermore, many contend 1:18-32 represents not Paul's own position but his summary of Hellenistic Jewish legalism. Calvin Porter, for example, concludes that "in 2:1-16, as well as through Romans as a whole, Paul, as part of his gentile mission, challenges, argues against, and refutes both the content of the discourse [of 1.18-32] and the practice of using such discourses. If that is the case then the ideas in Rom. 1.18-32 are not Paul's. They are ideas which obstruct Paul's gentile mission theology and practice."[10]

Natural law

The authors of the New Testament had their roots in the Jewish tradition, which is commonly interpreted as prohibiting homosexuality. A more conservative biblical interpretation contends "the most authentic reading of [Romans] 1:26-27 is that which sees it prohibiting homosexual activity in the most general of terms, rather than in respect of more culturally and historically specific forms of such activity".[11][12]

Several early church writersШаблон:Who state that Romans 1:26b is a condemnation of men having unnatural sex with women. Underlying Paul's thinking is Genesis 2:22-24, "The Lord God then built the rib that he had taken from the man into a woman. When he brought her to the man, the man said: "This one, at last, is bone of my bones and flesh of my flesh; ...That is why a man leaves his father and mother and clings to his wife, and the two of them become one body." For Paul, God's intended order is for male and female sexual relationships, united in marriage. Unnatural law is also related to who is being penetrated. Plato argues that homosexual penetration disrupts the hierarchy of men on top and women being mounted.[13] That is what he saw as natural, and therefore same sex relationships were unnatural. In 1 Romans, Paul is giving examples of what happens when people abandon God's plan.[14]

The passage has been described by David Hilborn of the Evangelical Alliance as "the most important biblical reference for the homosexuality debate".[11] In common with many traditional commentators, Hilborn goes on to argue that condemnation of homosexual activity is derived from the "broad contours" of Paul's argument, in addition to the selective reading of individual words or phrases.

Yale University professor John Boswell (1980) speculated that the text does not condemn "homosexual acts by homosexuals", but rather "homosexual acts committed by heterosexual persons".[15]Шаблон:Page needed Boswell argues that the conceptual modality (natural laws) which would provide the basis for the condemnation of homosexuality did not exist prior to the Enlightenment era.[16] Hays argues that Romans 1:26-27 is part of a general condemnation of humans, in which males and females, have rejected their creational (as in Genesis) distinctions, with homoeroticism being intrinsically wrong.[17] Thielicke relates Paul's teachings to the fall of mankind, where no sin is greater than the other.[13]

John J. McNeill (1993) also invokes "heterosexuals" who "abandoned heterosexuality" or "exchanged heterosexuality for homosexuality".[18] Joe Dallas (1996), opposing what he saw as "pro-gay theology" behind such interpretations, contended that the apostle Paul is condemning changing "the natural use into that which is against nature" (Romans 1:26-27), and to suggest that Paul is referring to "heterosexuals indulging in homosexual behavior requires unreasonable mental gymnastics".[19]

Idolatrous practices

Jeramy Townsley goes on to specify the context of Romans 1:26-27 as the continuation of Paul's condemnation of the worship of pagan gods from earlier in the chapter, linking the 'homosexuality' implied in Romans 1:27 to the practice of temple prostitution with castrated priests of Cybele, practices condemned more explicitly in the Old Testament (1 Kings 15:12, 2 Kings 23:7), the same religious group that violently attacked Paul in Ephesus, driving him from the city (Acts 19). The implication is that the goddess religions, the castrated priests and temple prostitution had a wide impact in ancient Mediterranean culture so would immediately evoke an image for the 1st-century audience of non-Yahwistic religious idolatry, practices not familiar to the modern reader, which makes it easy to misinterpret these verses. Brooten notes that the idea of sexual acts between women were disapproved by pagan gods as well, noting that Isis turned Iphis into a male to cure "monstrous" love between Iphis and Ianthe, meaning gentile sin in pagan idol worship can not be directly linked to same-sex love.[9] On the other hand, Brooten notes that Clement of Alexandria likely interpreted Romans 1:27 as a condemnation of lesbians.[20] Mona West argues that Paul is condemning specific types of homosexual activity (such as temple prostitution or pederasty) rather than a broader interpretation. West argues that Paul is speaking to a gentile audience, in terms that they would understand, to show that "all have sinned and fallen short of the glory of God" (Romans 3:23).[21]

Female homosexuality

In the Epistle to the Romans 1:26-27 (ESV), Paul writes, "For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature". This is the only known specific reference in the Bible to female homosexuality. Most interpreters assume that, due to the analogy with same-sex lust between males, Paul is referring to female same-sex behavior. This assumption is not conclusive, and it remains difficult to discern exactly what Paul meant by women exchanging natural intercourse for unnatural.[22]

"Unnatural" intercourse between women can also link to the passive-active role that was present in Roman culture. A female acting as a penetrator or a male acting as the penetrated would unhinge the standards of masculinity and femininity at the time.[23]

While Paul does not explicitly address female same-sex relationships, Harper suggest that his silence speaks for itself and that Romans holds unspoken prejudice about the passive partner.[23]

Brooten cites both Anastasios and Augustine as explicitly rejecting the 'lesbian hypothesis' (p. 337).[24] Hanks asserts that "not until John Chrysostom (ca 400 CE) does anyone (mis)interpret Romans 1:26 as referring to relations between two women" (p. 90).[25] Townsley notes that other early writers, possibly including Chrysostom, reject the 'lesbian' hypothesis, specifically, Ambrosiaster, Didymus the Blind and Clement of Alexandria.[26]

Translating Key Terms

Шаблон:Transliteration

The Greek word Шаблон:Transliteration appears in 1 Corinthians 6:9 and 1 Timothy 1:10. In 1 Corinthians 6:9-10, Paul says: Шаблон:Blockquote

The word translated as "practicing homosexuals" has been alternately rendered as "abusers of themselves with mankind" (King James Version, 21st Century King James Version), "sodomites" (Young's Literal Translation), or "homosexuals" (New American Standard Bible), "men who practice homosexuality" (English Standard Version), "those who abuse themselves with men" (Amplified Bible), "for those who have a twisted view of sex" (New International Readers Version), "for sexual perverts" (Good News Translation), "for abusers of themselves with men" (American Standard Version) or, in German and several other Northern European languages, as "pederasts." The original term is unknown before it appears in Paul's writings. Шаблон:Lang (Шаблон:Transliteration), meaning "a male who lies down with a male" (Шаблон:Lang, Шаблон:Transliteration "male"; Шаблон:Lang, Шаблон:Transliteration, "bed"), rather than the normal terms from the Greek culture. Within the Bible, it only occurs in this passage and in a similar list in 1 Timothy 1:9-10.

The term is thought to be either a Jewish coinage from the Greek (Septuagint) translation of Leviticus 20:13,Шаблон:Efn or even Paul's own coinage:[27] Шаблон:Cquote

Arguments against a reference to homosexual behavior

In contrast, John Boswell[15] argues that this is a term specifically created by Paul, and that given its unusual nature, the fact that Paul did not use one of the more common pagan Greek terms, and given its direct reference to the Levitical laws, it is a matter of debate whether Paul was referring generally to any person having homosexual sex, or whether it referred only to anal sex of any form (cf. Elliott 2004)Шаблон:Citation needed. Other translations of the word, based on examinations of the context of its subsequent uses, include Dale B. Martin's (1996), who argued it meant "homosexual slave trader"Шаблон:Citation needed, and Boswell's (1980)Шаблон:Citation needed who argued it referred to "homosexual rape" or homosexual prostitutes. Like Martin Luther, Scroggs perceives it as referring to exploitative pederasty.[28]

The term Шаблон:Transliteration was rarely used in Church writings (Elliott 1994)Шаблон:Citation needed, with Townsley (2003)Шаблон:Citation needed counting a total of 73 references. Most are ambiguous in nature,Шаблон:Citation needed although St. John Chrysostom, in the 4th century, seems to use the term Шаблон:Transliteration to refer to pederasty common in the Greco-Roman culture of the time, and Patriarch John IV of Constantinople in the 6th century used it to refer to anal sex: "some men even commit the sin of Шаблон:Transliteration with their wives" (Townsley 2003)Шаблон:Citation needed. Moreover, Hippolytus of Rome in his Refutation of all Heresies describes a Gnostic teaching, according to which an evil angel Naas committed adultery with Eve and Шаблон:Transliteration with Adam.[29] The context suggests the translation of Шаблон:Transliteration as pederasty,[30] although it might have a different meaning.[31]

John Boswell argues that Шаблон:Transliteration in 1 Corinthians 6:9 and 1 Timothy 1:10 refers specifically to male prostitution.[15]

In his 2006 book Sex and the Single Savior, Dale B. Martin discusses examples of the word's usage outside of Paul's writings and argues that "no one knows" what it meant but that "It is certainly possible, I think probable, that Шаблон:Transliteration referred to a particular role of exploiting others by means of sex, perhaps but not necessarily by homosexual sex."[32]

In a footnote to his 2017 translation of the New Testament, David Bentley Hart writes, "My guess at the proper connotation of the word is based simply on the reality that in the first century the most common and readily available form of male homoerotic sexual activity was a master's or patron's exploitation of young male slaves."[33]

Arguments for a reference to homosexual behavior

Some scholars argue the word is more against the restriction of the word to pederasty. For example, Scobie states that "there is no evidence that the term was restricted to pederasty; beyond doubt, the NT here repeats the Leviticus condemnation of all same-sex relations".[34] Similarly, Campbell writes, "it must be pointed out, first, that Шаблон:Transliteration is a broad term that cannot be confined to specific instances of homosexual activity such as male prostitution or pederasty. This is in keeping with the term's Old Testament background where lying with a 'male' (a very general term) is proscribed, relating to every kind of male-male intercourse." Campbell (quoting from Wenham) goes on to say that, "in fact, the Old Testament bans every type of homosexual intercourse, not just male prostitution or intercourse with youths."[35]

Others have pointed out that the meaning of Шаблон:Transliteration is identified by its derivation from the Greek translation of the Old Testament, where the component words "with a man (Шаблон:Transliteration) do not copulate coitus (Шаблон:Transliteration) as with a woman" refer to homosexual conduct. For example, according to Hays, although the word Шаблон:Transliteration appears nowhere in Greek literature prior to Paul's use of it, it is evidently a rendering into Greek of the standard rabbinic term for "one who lies with a male [as with a woman]" (Leviticus 18:22; 20:13). Moreover, despite recent challenges to this interpretation, the meaning is confirmed by the evidence of Sybilline Oracles 2.73. Paul here repeats the standard Jewish condemnation of homosexual conduct.[36] Malick (op cit) writes, "it is significant that of all the terms available in the Greek language, Paul chose a compound from the Septuagint that in the broadest sense described men lying with men as they would lie with women."[3] According to Scobie, "it clearly echoes the Greek of [Leviticus] 18:22 and 20:13 in the LXX (Шаблон:Transliteration = "male", and Шаблон:Transliteration = "bed"), so that Шаблон:Transliteration literally means "one who goes to bed with a male".[34]

David Wright argues that the compound word refers to those who sleep with males, and denotes "'male homosexual activity' without qualification."[37][38] Haas, reviewing the various arguments on both sides, concluded that "an examination of the biblical passages from linguistic, historical and ethical-theological perspectives fails to support the revisionist ethic and reinforces the traditional Christian teaching that homosexual practice is morally wrong."[39] Via also agrees arsenokoitēs refers to homosexual activity.[40] James B. De Young presents similar arguments.[2]

Standard Greek lexicons and dictionaries understand this word as a reference to homosexual behavior.[41][42][43][44][45][note 1]

Malakos

Шаблон:Main

This word is translated as "male prostitutes" (NRSV), "effeminate" (NASB), or "catamites" (TJB; in the footnotes of the NKJV), in 1 Corinthians 6:9.

Arguments against a reference to homosexual behaviour

The Greek word Шаблон:Lang; malakos carries a root meaning of soft, luxurious or dainty, but here, G. Fee argues, it is used in a much darker way, possibly referring to the more passive partner in a homosexual relationship.[46] According to Scroggs (op cit), the word malakos in Paul's list refers specifically to this category of person, the effeminate call-boy.[28] Others, for example Olson,[47] based on previous and subsequent uses of the term, interprets malakos to mean an effeminate but not necessarily homosexual man. Olson argues that the μαλακοί in Paul's time, "almost always referred in a negative, pejorative way to a widely despised group of people who functioned as effeminate 'call boys'."

Dale B. Martin argues that "it would never have occurred to an ancient person to think that Шаблон:Transliteration or any other word indicating the feminine in itself referred to homosexual sex at all. It could just as easily refer to heterosexual sex."[48]

Arguments for a reference to homosexual behaviour

Lexical evidence from Greek texts indicates the word was used to refer to the passive partner in a male homosexual act. For example, Malick (op cit) writes that a significant expression of this usage is found in a letter[note 2] from Demophon, a wealthy Egyptian, to Ptolemaeus, a police official, concerning needed provisions for a coming festival.[3] According to Ukleja, "a strong possible translation of both malakos (and arsenokoitēs) is the morally loose (effeminate) who allow themselves to be used homosexually and the person who is a practicing homosexual."[49] Ukleja cites a number of classical Greek sources in support his assertion.[note 3]

The meaning of the word is not confined to male prostitutes. According to Malick (op cit), when malakos is employed in reference to sexual relationships of men with men, it is not a technical term for male call-boys in a pederastic setting. The term may mean effeminate with respect to boys or men who take the role of a woman in homosexual relationships.[3] Nor is the meaning of the word confined to sexually exploited males.[note 4]

Standard Greek lexicons and dictionaries understand this word as a reference to the passive partner in a male homosexual act.[note 5][note 6][note 7][note 8][50][note 9] Most scholars think it means someone wilfully engaged in homosexual relations.[51]

Some theologians have argued that, when read in historical context, the Jewish Platonist philosopher Philo of Alexandria used the term in reference to temple prostitution.Шаблон:Refn

According to Roy Ward, malakos was used to describe an item soft to the touch, such as a soft pillow or cloth. When used negatively, the term meant faint-hearted, lacking in self-control, weak or morally weak with no link to same-gender sexual behaviour.[52]

Porneia

Шаблон:Main

In Matthew 15: 19-20 (KJV) Jesus says: Шаблон:Cquote

In Mark 7: 20-23 (KJV) it says: Шаблон:Cquote

Whether these lists include homosexuality depends on the translation of Шаблон:Transliteration (sexual impurity). Translations of these passages generally translate Шаблон:Transliteration as fornication rather than sexual impurity (see Leviticus). SomeШаблон:Who interpret the translation of Шаблон:Transliteration more broadly, to encompass sexual immorality in general, though there is disagreement over whether such an interpretation is supported by the writings of the Church Fathers.

1 Corinthians 6:9-10

Шаблон:Blockquote

The phrase "abusers of themselves with mankind" translates Шаблон:Transliteration, also rendered "sodomites" (YLT), or "men who have sex with men" (NIV). Paul's use of the word in 1 Corinthians is the earliest example of the term; its only other usage is in a similar list of wrongdoers given (possibly by the same author) in 1 Timothy 1:8–11. The term rendered as "effeminate" is Шаблон:Transliteration, with a literal meaning of "soft".[53] Nowhere else in scripture is Шаблон:Transliteration used to describe a person.

These verses are a continuation of Paul's berating the Christians at Corinth for suing one another before pagan judges in Roman courts, which he sees as an infringement upon the holiness of the Christian community. Paul lists a catalogue of typical vices that exclude a person from the kingdom of God, specifically vices that the church members either practiced and would still be practicing but for the fact they were now Christians, with the express intention of showing church members that they ought to be able to settle minor disputes within the community, and above all, deal with each other charitably.[54]

1 Timothy 1:9-10

Шаблон:Blockquote

The term relevant to homosexuality, "that defile themselves with mankind", translates Шаблон:Lang (Шаблон:Transliteration), the same term for homosexuals used in 1 Corinthians. Other translations of the term include: "them that do lechery with men" (Wycliffe 1382), "those practicing homosexuality" (NIV), "those who abuse themselves with men" (Amplified Version, 1987).

Since the 19th century, many scholars have suggested that First Timothy, along with Second Timothy and Titus, are not inspired work original to Paul, but rather an unknown Christian writing some time in the late-1st to mid-2nd century.[55] Most scholars now affirm this view.[56]

Other New Testament Passages

Eunuchs

Шаблон:Main

In Matthew 19:12, Jesus discusses eunuchs who were born as such, eunuchs who were made so by others, and eunuchs who choose to live as such for the kingdom of heaven.[57] Clement of Alexandria wrote in his commentary on it that "some men, from their birth, have a natural sense of repulsion from a woman; and those who are naturally so constituted, do well not to marry".[58] The select 144,000 referenced in the heavenly vision of John in Revelation 14:4 are "the ones who have not been defiled with women...they are the ones who follow the Lamb wherever He goes...these have been purchased from among men as first fruits to God and the Lamb. And no lie was found in their mouth; they are blameless."[59]

The First Council of Nicaea in 325 AD established 20 new laws called canons. The first of these was the prohibition of self castration.

The Ethiopian eunuch, an early gentile convert encountered in Acts 8, has been described as an early gay Christian, based on the fact that the word "eunuch" in the Bible was not always used literally, as in Matthew 19:12.[18][60]

Jude 1:7

Шаблон:Blockquote

The expression of "giving themselves over to fornication" translates Шаблон:Lang, Шаблон:Transliteration, rendered as "sexual immorality" in both NIV and ESV; the phrase "going after strange flesh" is a literal translation of Шаблон:Lang, rendered as "perversion" in NIV and as "pursued unnatural desire" in ESV. However, scholarly debate remains open whether the transgression of Sodom and Gomorrah is rooted in homosexual actions or consistent with Genesis stories regarding Abraham's hospitality to strangers (see Шаблон:Section link).

Simon J. Kistemaker notes that the Greek phrase Шаблон:Lang (Шаблон:Transliteration, "strange flesh") is often interpreted as the specific desire on the part of the Sodomites to have sexual relations with angels. Kistemaker, however, argues that it means they were "interested in sexual relations with men."[61]

The Centurion's Servant

Шаблон:Further

Файл:JesusHealingCenturionServant.jpg
Healing the Centurion's servant by Paolo Veronese, 16th century.

This event is referred to in both Matthew 8:5-13 and Luke 7:1-10 and tells of Jesus healing a centurion's servant. Luke 7:2 (TNIV) says: "There a centurion's servant, whom his master valued highly, was sick and about to die." The term translated from the Greek as "servant" in this verse is Шаблон:Wikt-lang (Шаблон:Transliteration. Elsewhere in the two accounts, the term used for the ill person is Шаблон:Wikt-lang (Шаблон:Transliteration), a term that can be translated in a number of different ways including "child" (Шаблон:Abbr, Matthew 2:16; Lk 2:43, 8:51-54 where it refers to a girl), "son" (John 4:51) or "servant" (Lk 15:26, Acts 4:25); elsewhere it is unclear whether "son" or "servant" is meant (Acts 3:13, 3:26, 4:27, 4:30).

Horner[62] and Daniel A. Helminiak[63] both suggest a homosexual theme to this text. Helminiak argues that this is implied by the broader context of the narrative suggesting an unusual level of concern about the servant, whereas Horner suggests that use of the term "valued highly" implies a sexual relationship. Horner goes on to argue that, as Jesus commended the centurion for his faith (Matthew 8:10; Luke 7:9), it shows that Jesus approved of their relationship, otherwise he would have condemned him. However, a contrasting viewpoint is that the term "highly valued" (Шаблон:Wikt-lang, Шаблон:Transliteration)[64] simply suggests a genuine care for the person or, more archaically, that the centurion was fond of this slave,[65] and that the term Шаблон:Transliteration has no hint of sexual content in any of its various appearances in the Bible.[66] Jay Michaelson argues that the term pais is actually mistranslated as servant when its true meaning is lover.[67]

Jesus on Marriage and Divorce

In the synoptic Gospels, Jesus discusses marriage only in a heterosexual context when he cites the Book of Genesis during a discussion of divorce (Mark Шаблон:Bibleverse-nb and Matthew Шаблон:Bibleverse-nb).

Developmental sexuality

Thomas E. Schmidt's dictionary entry on the topic concludes that a process of spirituality and sexuality are developmental in the life of Christian believers and proper instruction is towards "a growth in discipleship" rather than self-identity.[68]

History of Reception

Шаблон:Main Шаблон:Further

The history of Christianity and homosexuality has been much debated.[69] The Hebrew Bible/Old Testament and its traditional interpretations in Judaism and Christianity have historically affirmed and endorsed a patriarchal and heteronormative approach towards human sexuality,[70][71] favouring exclusively penetrative vaginal intercourse between men and women within the boundaries of marriage over all other forms of human sexual activity,[70][71] including autoeroticism, masturbation, oral sex, non-penetrative and non-heterosexual sexual intercourse (all of which have been labeled as "sodomy" at various times),[72] believing and teaching that such behaviors are forbidden because they're considered sinful,[70][71] and further compared to or derived from the behavior of the alleged residents of Sodom and Gomorrah.[70][73][74][75][76] However, the status of LGBT people in early Christianity is debated.[69][77][78][79][80] Throughout the majority of Christian history, most Christian theologians and denominations have considered homosexual behavior as immoral or sinful.[73][81]

Many commentators have argued that the references to homosexuality in the New Testament, or the Bible in general, have to be understood in their proper historical context. Indeed, most interpreters come to the text with a preconceived notion of what the Bible has to say about normative sexual behaviors, influencing subsequent interpretations.[82] For example, William Walker says that the very notion of "homosexuality" (or even "heterosexuality", "bisexuality" and "sexual orientation") is essentially a modern concept that would simply have been unintelligible to the New Testament writers.[83] The word "homosexuality" and the concept of sexual orientation as being separate from one's perceived masculinity or femininity (i.e. gender identity) did not take shape until the 19th century.[84] Moreover, although some ancient Romans (i.e. doctors, astrologers, etc.) discussed congenital inclinations to unconventional sexual activities such as homosexuality, this classification fails to correspond to a modern psychological, biological and genetic distinction between homosexual, heterosexual and bisexual orientations.[85] However, according to Gagnon, the concept of homosexual orientation was not wholly unknown in the Greco-Roman milieu. Moreover, he asserts that there is absolutely no evidence that modern orientation theory would have had any impact on Paul changing his strong negative valuation of homosexual practice.[86]

A statement by the Bishops of the Church of England ("Issues in Human Sexuality") in 1991 illustrates a categorization and understanding of homosexuality, claiming that in ancient times "society recognized the existence of those, predominantly male, who appeared to be attracted entirely to members of their own sex." ("Issues in Human Sexuality" para 2.16, lines 8-9) which almost parallels that of modern ideation. The same study is careful to point out that "the modern concept of orientation has been developed against a background of genetic and psychological theory which was not available to the ancient world."

Sarah Ruden, in her Paul Among the People (2010) argues that the only form of homosexual sex that was apparent to the public in Paul's time was exploitative pederasty, in which slave boys were raped by adult males, often very violently. Paul's condemnation of homosexuality, Ruden argues, can be interpreted most plausibly as a criticism of this kind of brutally exploitative behavior.[87]

See also

Notes

Шаблон:Notelist Шаблон:Reflist

References

Шаблон:Reflist

Партнерские ресурсы
Криптовалюты
Магазины
Хостинг
Разное

  1. ↑ Шаблон:Cite book
  2. ↑ 2,0 2,1 Шаблон:Cite web
  3. ↑ 3,0 3,1 3,2 3,3 Шаблон:Cite web
  4. ↑ Шаблон:Cite web
  5. ↑ Шаблон:Cite book
  6. ↑ Шаблон:Cite book
  7. ↑ Шаблон:Cite book
  8. ↑ Percy Neale Harrison, Paulines and Pastorals (London: Villiers Publications, 1964), 80-85; Robert Martyr Hawkins, The Recovery of the Historical Paul (Nashville, TN: Vanderbilt University Press, 1943), 79-86; Alfred Firmin Loisy, The Origins of the New Testament (New Hyde Park, NY: University Books, 1962), 250; ibid., The Birth of the Christian Religion (New Hyde Park, NY: University Books, 1962), 363 n.21; Winsome Munro, Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter, SNTSMS 45 (Cambridge: Cambridge University Press, 1983), 113; John C. O'Neill, Paul's Letter to the Romans (Harmondsworth: Penguin Books, 1975), 40-56; William O. Walker, Jr., "Romans 1.18-2.29: A Non-Pauline Interpolation?" New Testament Studies 45, no. 4 (1999): 533-52.
  9. ↑ 9,0 9,1 Шаблон:Cite book
  10. ↑ Calvin Porter, 'Romans 1:18-32: Its Role in Developing the Argument' (New Testament Studies, volume 40, Cambridge University Press, 1994)
  11. ↑ 11,0 11,1 Hilborn, D. (2002) Homosexuality and Scripture. Evangelical Alliance.
  12. ↑ Howard, K. L. (1996) Paul's View of Male Homosexuality: An Exegetical Study. M.A. thesis (unpublished). Trinity Evangelical Divinity School. Deerfield, Illinois.
  13. ↑ 13,0 13,1 Шаблон:Citation
  14. ↑ "Abandoning God's Way for Human Relationships -Romans 1: 26-27", Northern (Baptist) Seminary
  15. ↑ 15,0 15,1 15,2 Boswell, J. (1980) Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century . University of Chicago Press.
  16. ↑ Шаблон:Cite book
  17. ↑ Hays, R.B. (1986) Relations Natural and Unnatural: A Response to John Boswell's Exegesis of Romans I. Journal of Religious Ethics, Vol. 14, 199-201.
  18. ↑ 18,0 18,1 Шаблон:Cite book
  19. ↑ Dallas, J. Responding to Pro-Gay Theology, Part III: Scriptural Arguments
  20. ↑ Шаблон:Cite journal
  21. ↑ West, Mona. "The Bible and Homosexuality" Metropolitan Community Churches (MCC). Шаблон:Webarchive
  22. ↑ Nissinen, M. (1998) Homoeroticism in the Biblical World: A Historical Perspective. Augsburg Fortress Publishers. Шаблон:ISBN.
  23. ↑ 23,0 23,1 Шаблон:Cite book
  24. ↑ Brooten (1996). Love Between Women. Univ Chicago Press
  25. ↑ Hanks (2000) The Subversive Gospel. Pilgrim Press
  26. ↑ Townsley (2011) "Paul, the Goddess Religions, and Queer Sects." Journal of Biblical Literature 130:707-727.
  27. ↑ David F. Greenberg, The Construction of Homosexuality, 1990. Page 213: "The details of Boswell's argument have been challenged by several scholars — to this nonspecialist, persuasively.166 These challengers suggest that arsenokoites was coined in an attempt to render the awkward[Page 214] phrasing of the Hebrew in Leviticus 18:22 and 20:13 into Greek,167 or that it derives from an almost identical construction in the Septuagint translation of the Leviticus prohibitions.168 A neologism was needed precisely because the Greeks did not have a word for homosexuality, only for specific homosexual relations (pederasty) and roles ..."Шаблон:Pb166 G. R. Edwards (1984:82), D. F. Wright (1984), Johansson (1985). The arguments are technical and cannot be summarized here.
  28. ↑ 28,0 28,1 Шаблон:Cite book
  29. ↑ Hippolytus. Refutation of all Heresies. Book V, Ch 21
  30. ↑ See, e.g., Pearson, B. A. Ancient Gnosticism (Fortress Press, 2007), Ch. 6, p. 44. Шаблон:ISBN
  31. ↑ Martin, D. B. Arsenokoités and Malakos: Meanings and Consequences Шаблон:Webarchive
  32. ↑ Шаблон:Cite book
  33. ↑ Шаблон:Cite book
  34. ↑ 34,0 34,1 Scobie, C.H.H. (2003) The Ways of Our God: An approach to Biblical Theology. Wm. B. Eerdmans Publishing Co. (Google eBook)
  35. ↑ Campbell, K.M. (2003) Marriage and Family in the Biblical World. InterVarsity Press. (Google eBook)
  36. ↑ Hays, R.B. (2011) Interpretation. A Bible Commentary for Teaching & Preaching. First Corinthians. Westminster John Knox Press. (Google eBook)
  37. ↑ Wright, D.F. (1984) Homosexuals or Prostitutes: The Meaning of arsenokoitai (I Cor. 6:9; I Tim. 1:10). Vigiliae Christianae 38 (June): 13.
  38. ↑ Wright, D.F. (1987) Translating arsenokoitai I Cor. 6:9; I Tim. 1:10. "Vigiliae Christianae 41 (December): 398.
  39. ↑ Haas, G. (1999) Hermeneutical Issues In The Use Of The Bible To Justify The Acceptance Of Homosexual Practice. Global Journal of Classical Theology 01:2 (Feb).
  40. ↑ 'True the meaning of a compound word does not necessarily add up to the sum of its parts (Martin 119). But in this case I believe the evidence suggests that it does.', Via, 'Homosexuality and the Bible: Two Views', p. 13 (2003).
  41. ↑ 'ἀρσενοκοίτης, ου, ὁ arsenokoitēs male homosexual* Referring to a male who engages in sexual activity with men or boys: 1 Cor 6:9; 1 Tim 1:10; Pol. Phil. 5:3; W. L. PETERSEN, "Can ἀρσενοκοῖται be translated by 'Homosexuals'?" Vigiliae Christianae 40 (1986) 187-91. — D. F. WRIGHT, Translating ΑΡΣΕΝΟΚΟΙΤΑΙ," Vigiliae Christianae 41 (1987) 396-98.', Balz & Schneider, 'Exegetical Dictionary of the New Testament', p. 158 (1990).
  42. ↑ 'ἀρρενοκοίτης, ου, ὁ, sodomite, AP9.686, (Maced. iv/vi A.D., v. BCHsuppl. 8 no. 87); (ἀρσ-) 1Ep.Cor.6.9.', Liddell, Scott, Jones, & McKenzie, 'A Greek-English Lexicon', p. 246 (rev. and augm. throughout, 1996).
  43. ↑ 'ἄρσην G781 (arsēn), male; θῆλυς G2559 (thēlys), female; ἀρσενοκοίτης G780 (arsenokoitēs), male homosexual, pederast, sodomite.', Brown, 'New International Dictionary of New Testament Theology', volume 2, p. 562 (1986).
  44. ↑ '88.280 ἀρσενοκοίτης, ου m: a male partner in homosexual intercourse—'homosexual., Louw & Nida, 'Greek-English lexicon of the New Testament: Based on semantic domains', volume 1, p. 771 (electronic ed. of the 2nd edition 1996).
  45. ↑ '733. ἀρσενοκοίτης arsenokoítēs; gen. arsenokoítou, masc. noun, from ársēn (730), a male, and koítē (2845), a bed. A man who lies in bed with another male, a homosexual (1 Cor. 6:9; 1 Tim. 1:10 [cf. Lev. 18:22; Rom. 1:27]).', Zodhiates, 'The Complete Word Study Dictionary: New Testament' (electronic ed. 2000).
  46. ↑ Fee, G. (1987). The First Epistle to the Corinthians. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, p. 243
  47. ↑ Olson, M. (1984) Untangling the Web: A Look at What Scripture Does and Does Not Say about Homosexual Behavior. The Other Side, April, pp.24-29.
  48. ↑ Шаблон:Cite book
  49. ↑ Ukleja, M. (1983) The Bible and Homosexuality, Part 2: Homosexuality in the New Testament. Bibliotheca Sacra 140 (October–December 1983): 351.
  50. ↑ 'μαλακός , ή, όν soft, fancy, luxurious; homosexual pervert (1 Cor 6:9)', Newman, 'A Concise Greek-English Dictionary of the New Testament', p. 110 (1993).
  51. ↑ Шаблон:Cite book
  52. ↑ "Restoring the First-century Church in the Twenty-first Century: Essays on the Stone-Campbell Restoration Movement in Honor of Don Haymes" (W. Lewis and H. Rollman, p. 98)
  53. ↑ Шаблон:Cite web
  54. ↑ Bretzke S.J., James. "Decoding 1 Corinthians 6:9", Boston College School of Theology & Ministry
  55. ↑ Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press. 2003. p. 393 Шаблон:ISBN "when we come to the Pastoral epistles, there is greater scholarly unanimity. These three letters are widely regarded by scholars as non-Pauline."
  56. ↑ Collins, Raymond F. 1 & 2 Timothy and Titus: A Commentary. Westminster John Knox Press. 2004. p. 4 Шаблон:ISBN "By the end of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul's death. ... As always some scholars dissent from the consensus view."
  57. ↑ Шаблон:Cite web
  58. ↑ Clement of Alexandria: The Stromata, or Miscellanies. Book III, Chapter I. The Gnostic Society Library.
  59. ↑ Шаблон:Cite web
  60. ↑ Шаблон:Cite book
  61. ↑ Шаблон:Cite book
  62. ↑ Horner, T. (1978) The Centurion's Servant. Insight: A Quarterly of Gay Catholic Opinion, Vol. 2, No. 3 (Summer).
  63. ↑ Helminiak, D.A. (2000) What the Bible Really Says about Homosexuality. Alamo Square Press.
  64. ↑ Шаблон:Cite web
  65. ↑ Luke 7 NET Bible.
  66. ↑ Шаблон:Cite web
  67. ↑ Шаблон:Cite web
  68. ↑ Schmidt, Thomas E. (1996). "Homosexuality". in Baker's Evangelical Dictionary of Biblical Theology Walter A. Elwell, editor. Grand Rapids, Michigan: Baker Books. Шаблон:ISBN. Bible Study Tools Study Library website Retrieved 4 March 2019.
  69. ↑ 69,0 69,1 Шаблон:Cite book
  70. ↑ 70,0 70,1 70,2 70,3 Шаблон:Cite book
  71. ↑ 71,0 71,1 71,2 Шаблон:Cite journal
  72. ↑ Шаблон:Cite book
  73. ↑ 73,0 73,1 Шаблон:Cite journal
  74. ↑ Шаблон:Cite web
  75. ↑ Шаблон:Cite web
  76. ↑ Шаблон:Cite web
  77. ↑ Шаблон:Cite book
  78. ↑ Шаблон:Cite book
  79. ↑ Шаблон:Cite web
  80. ↑ Шаблон:Cite web
  81. ↑ Шаблон:Cite book
  82. ↑ Robert J. Myles, Dandy Discipleship: A Queering of Mark's Male Disciples JMMS 4:2 (2010), p. 66-81. Шаблон:Cite web
  83. ↑ What the New Testament Says about Homosexuality Westar Institute, 2008.
  84. ↑ Halperin, D. M. (1990) One Hundred Years of Homosexuality. New York: Routledge.
  85. ↑ Brooten, B. (1998) Love Between Women: Early Christian Responses to Female Homoeroticism (Chicago Series on Sexuality, History & Society). University of Chicago Press.
  86. ↑ Gagnon, R.B. (2008) The Faulty Orientation Argument of Anglican Archbishop Harper of Ireland. Шаблон:Webarchive Fulcrum.
  87. ↑ Sarah Ruden, Paul Among the People (2010), p. 54-55, .


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