Is it ok to be gay and christian
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The story of one member, Alex, exemplifies this change. Purity was no longer about reflecting the binaries of creation; it was about breaking down the walls of hostility. Alone in his room, Daniel had a moment of deep conviction as he read 1 Corinthians 6:9, which states that those who practice homosexuality, along with other sins, will not inherit the kingdom of God.
However, it was the next verse—1 Corinthians 6:11—that truly opened his eyes: “And such were some of you. In this environment, the question of “Can You Be Christian And Gay” transitions from a source of conflict to a celebration of faith and identity. Individuals within this theological framework may hold a broad range of sexual ethics.
Example:Antonio, an Anglican priest, just celebrated his sixth wedding anniversary with his husband Jeff.
Side B Theology: Any theology which affirm LGBTQ+ identities, yet maintains that Christians should refrain from same-gender sex for personal theological reasons.
And if this wasn’t enough, God told Peter, “Do not call anything impure that God has made clean” (Acts 11:9, NIV). So Jesus gave us a simple tool that had nothing to do with theological ivory tower discussions. It’s often stated that since God created man and woman, there can be no other gender categories than male and female. Which one washes his face?”
“Neither!”
“Wrong.
But instead of taking part in the stoning, Jesus said, “Let any one of you who is without sin be the first to throw a stone at her” (John 8:7, NIV).
At this point, everyone left, and the woman was saved. He even said, “The Sabbath was made for man, and not man for the Sabbath” (Mark 2:27, NASB). Tell me, how is it possible that two men come down the same chimney, and one emerges with a clean face, while the other has a dirty face?”
“But you’ve just given me four contradictory answers to the same question!
The enemy thrives on isolation and discouragement, making accountability within the body of Christ essential.
Categories were established to maintain order, purity and holiness.
But Jesus brought in a re-creation ethic that disrupted the ideal of Levitical purity. We find that marriage is not based on gender, but rather on covenant. People in Western societies value romantic attraction and compatibility as the basis of intimacy. So what we find described in Romans 1 is sexual behavior contrary to what was culturally viewed as natural: disciplined and procreative.
The word “natural” in itself is specifically referencing cultural norms, not rooted in absolute principles, in the Epistles. Here, Paul no longer limits marriage as something that happens between one man and one woman, but between Christ and the church. Roman society exhibited a certain level of acceptance towards same-sex relationships, particularly among men, but with a heavy emphasis on power dynamics.
Simply put, at the core of Jesus’ hermeneutic was the question: Is what is being taught bearing good fruit or bad fruit?
As I have walked with people in the LGBTQ+ community, my pastoral discernment has led me to believe that the traditional teachings which have led to disowning LGBTQ+ people, forcing them to change their orientation or not to accept their stated gender identity, have caused great harm.
A man with long hair was also noted as being against nature (1 Cor. 11:14).
If Romans 1 doesn’t address woman with woman relationships, then there are no passages in all of Scripture that condemn intimacy between women. This dialogue encourages an examination of how scriptural interpretation, cultural context, and theological beliefs evolve over time to create diverse understandings of what it means to be both Christian and gay.
At its core, sexual orientation involves emotional, romantic, and sexual attraction to others and can manifest in various forms, encompassing a spectrum that includes heterosexual, homosexual, and bisexual orientations, among others.
The disciples saw Jesus’ application of the Scriptures repeatedly.