On Feb 18, 5:06 am, duke <
duckgumb...@cox.net> wrote:
> On Fri, 17 Feb 2012 15:19:12 +0000 (UTC), Jordon
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> <seattle...@REMOVE-THISmail.com> wrote:
> >duke wrote:
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> >> On Thu, 16 Feb 2012 16:01:30 +0000 (UTC), Jordon
> >> <seattle...@REMOVE-THISmail.com> wrote:
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> >>>duke wrote:
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> >>>> Buddythunder wrote:
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> >>>>>No One seems to know. And so do you. Are all the theists
> >>>>>posting here gay and feeling guilty? Or just unhealthily
> >>>>>obsessed with it?
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> >>>> God said it's a mortal sin.
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> >>>His son never said anything on the subject.
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> >> Sure he did. He said that practicing homos will not inherit the
> >> kingdom of God.
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> >Chapter and verse please.
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> 1 Cor 6:9-10.
>
The passage that says Duke will burn in hell.
A common passage of Scripture sometimes used against gay people is 1
Corinthians 6:9-10, which reads as follows in the King James Version:
“Know ye not that the unrighteous shall not inherit the kingdom of
God? Be not deceived, neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of themselves with mankind,
nor thieves . . . shall inherit the kingdom of God.”
In this passage there are two key phrases relevant to our discussion.
First there is the reference to “effeminate” persons, which is often
viewed as a reference to effeminate gay men. In truth, however, the
Greek word translated “effeminate” in verse 9 is quite broad. The word
is malakoi, and it literally means “soft.” (See note 1.) So Paul is
saying “soft people” will not inherit the kingdom of God. Since we
know Paul was not talking about the Pillsbury Dough Boy, we have to
ask what he meant.
Note 1. William Arndt, A Greek-English Lexicon of the New Testament
and Other Early Christian Literature (University of Chicago Press,
Chicago, 1979), page 489.
This common Greek word had different connotations depending on the
context in which it was used. In terms of morality, it generally
referred to something like laziness, degeneracy, decadence, or lack of
courage. (See note 2.) The connotation was of being “soft like a
woman” or like the delicate expensive fabrics worn by rich men. In the
patriarchal culture of the time, women were thought to be weaker than
men, more fearful, more vulnerable, and vainer than men. Thus, men who
ate too much, liked expensive things, were lazy, or liked to dress
well were considered “soft like a woman.” Although this type of
misogynistic thinking is intolerable in our modern society, it was
common in ancient times and explains why the King James Version
translated malakoi as “effeminate.” A more correct translation into
English might be hedonistic, that is one who is focused solely upon
sensual pleasure.
Note 2. Dale B. Martin, Arsenokoitês and Malakos: Meaning and
Consequences (Source: Biblical Ethics and Homosexuality: Listening to
Scripture edited by Robert L. Brawley; Westminster John Knox Press,
Louisville Kentucky, 1996), page 124. Nissinen also offers “frailty of
body or character, illness, sentimentality, or moral weakness” as
other possibilities for the meaning of this word in other contexts
(page 117).
Note 3. Martin, page 126.
But it is important to understand the difference between ancient and
modern notions of what makes one effeminate. Paul wasn’t condemning
men who swish and carry purses; he was condemning a type of moral
weakness. The ancient Roman and Greek understanding of what it meant
to be manly or womanly was quite different from today. First-century
Romans didn’t think of effeminacy as merely a homosexual trait. In
that culture, any man who was more interested in pleasure than in duty
was considered to be woman-like. And men who worked to make themselves
more attractive, “whether they were trying to attract men or women,
were called effeminate.” (See note 3.) They saw all pleasure-seeking
men as effeminate, whomever they sought pleasure with. In first-
century Roman terms, most pro-wrestlers in the WWF (manly men by our
definitions) would be considered effeminate, because of their apparent
interest in fancy, hyper-masculine costumes and posturing. From this
perspective, Paul was condemning men who are vain, fearful, and self-
indulgent.
In the modern era, however, some have suggested that, in the context
in which it appears in 1 Corinthians 6, malakoi may refer specifically
to male prostitutes, who would have served as the receptive partner
(i.e., soft, “woman-like”) in sexual intercourse. This translation is
reflected in two of the most widely used modern English translations
of the Bible, the New International Version and the New Revised
Standard Version. Since malakoi was used to refer to men who exhibited
the negative traits associated with women in first-century culture,
it’s not hard to see how the term might also be used to refer to male
prostitutes. They would be viewed as sexually indulgent (a trait
associated with women) and as the ones who played a receptive role in
intercourse (again, associated with women). Because here Paul uses
malakoi in a list of sexual sins, it is possible to infer that he may
have been referring specifically to male prostitutes, rather than soft
men in general.
However, regardless of whether Paul intended to refer specifically to
male prostitutes or more generally to all men considered morally soft,
it is apparent that the term malakoi has nothing to do with the
question we bring to Scripture. We are not defending prostitution, nor
vanity or self-indulgence. Our question is whether same-sex couples
may live in loving, committed relationships with the blessing of God.
The term malakoi does not address that.
The next key phrase in this passage is rendered in the King James
Version as “abusers of themselves with mankind.” A similar phrase
appears in a list of sins in I Timothy 1:10. Both phrases are derived
from a single Greek word, arsenokoitai, which is quite rare. In fact,
these two biblical references may be the first examples we have of
this word being used in the literature of the time. (See note 4.)
Because the word is so rare, its exact meaning is probably lost
forever. However, some scholars have worked hard to make an educated
guess.
Note 4. Some have suggested an earlier use of the word in a piece of
literature called the Sibylline Oracles, a collection of oracles
written by many people over a number of centuries. However, the dating
of the particular oracle in which this word appears is uncertain. For
more on this topic see Dale B. Martin’s article, page 120.
One translation technique is to look at the root words alone.
Arsenokoitai is a combination of two existing words, one meaning “bed”
and referring to sex, and another meaning “male.” (See note 5.) Thus,
some scholars surmise the term has something to do with male sexual
expression — perhaps exclusive male sexual expression, since no woman
is mentioned.
Note 5. Martti Nissinen, Homoeroticism in the Biblical World (Fortress
Press, Minneapolis, 1998), page 114. John Boswell, on page 342 of
Christianity, Social Tolerance and Homosexuality, states that the
second half of this word, “is a coarse word, generally denoting base
or licentious activities (see Romans 13:13), and in this and other
compounds refers to the vulgar English word “f***er”.
Unfortunately, this method of translation often leads people astray.
For example, imagine a future translator coming across the word “lady-
killer” two thousand years from now and wanting to know what it means.
It’s clear the phrase is made from two words, lady and killer. So, it
must mean a woman who kills, right? Or is it a person who kills
ladies? The difficulty in obtaining a good translation is clear —
particularly when we know lady-killer was a term used in the 1970s to
refer to men whom women supposedly found irresistible. (See note 6.)
Note 6. This example, coined by John Boswell in the 1980s, is still a
good illustration of the troubles inherent in translations based on
simple root-word analysis.
A better way to understand what Paul may have meant by arsenokoitai is
to look for other instances of the word in the subsequent writings of
his time. This approach yields several telling facts. First, two early
church writers who dealt with the subject of homosexual behavior
extensively, Clement of Alexandria and John Chrysostom, never used the
word in their discussions of same-sex behavior. The word shows up in
their writing, but only in places where they appear to be quoting the
list of sins found in 1 Corinthians 6, not in places where they
discuss homosexuality. This suggests they did not believe Paul’s term
referred to homosexual behavior. (See note 7.)
Note 7. Nissinen, page 115.
A similar pattern is found in other writings of the time. There are
hundreds of Greek writings from this period that refer to homosexual
activity using terms other than arsenokoitai. (See note 8.) If Paul
had intended to refer generally to homosexual sex, or to one of the
partners in gay-male sex, he had other commonly-used, well-known words
at his disposal. He wouldn’t have had to resort to this ambiguous
compound word, which future generations would find difficult to
translate. Apparently Paul was trying to refer to some more obscure
type of behavior.
Note 8. Martin, pages 120-123. See also John Boswell’s Christianity,
Social Tolerance and Homosexuality, pages 345-348.
This conclusion is reinforced by a survey of the actual uses of
arsenokoitai in Greek literature. Scholars have identified only 73
times this term is used in the six centuries after Paul. (See note 9.)
(There are no known instances before Paul.) In virtually every
instance the term appears in a list of sins (like Paul’s) without any
story line or other context to shed light on its meaning. There are,
however, a few helpful exceptions. In one instance, a Greek author
uses the term when cataloguing the sins of the Greek gods. (See note
10.) In this context, the term is intended to refer to the time Zeus
abducted and raped a young boy, Ganymede. Arsenokoitai is also used in
an ancient legend in which the snake in the Garden of Eden is said to
have become a Satanic figure named Naas. Naas uses a variety of means
(including sleeping with both Adam and Eve) to gain power over and
destroy them. In this story, Naas is said to have gone to Adam and had
him like a boy. Naas’ sin is called arsenokoitai. (See note 11.) These
examples suggest that arsenokoitai refers to instances when one male
uses his superior power or position to take sexual advantage of
another.
Note 9. For a good list of all the instances of arsenokoitai and its
derivatives in ancient Greek literature, go to All known references to
arsenokoit*.
Note 10. Arisites, Apology 13, Fragmenta 12,9-13.5.4.
Note 11. Hippolytus Scr. Eccl. (Refutation of All Heresies), 060,
5.26.23.4.
This premise is reinforced by yet another translation technique. As
noted above, most of the times when arsenokoitai is used in early
Greek literature, it occurs in a list of sins (just like in 1
Corinthians 6). (See note 12.) Common experience tells us list-makers
tend to group similar items together. In these lists, arsenokoitai is
often placed at the end of the list of sex sins and the beginning of
the list of economic sins or vice versa. (See note 13.) For example,
in 1 Corinthians 6, we find it between malakoi (which may refer to
male prostitutes) and “thieves.” In I Timothy 1:10, the word appears
between “fornication” and “slave traders.” This is consistent with the
meaning suggested above — that arsenokoitai describes a male who
aggressively takes sexual advantage of another male. Examples of this
type of behavior would include a man who rapes another (as in the
story of Zeus and Ganymede) or a man who uses economic power to buy
sex from a male prostitute who sells his body to survive. This latter
example is an especially neat fit if malakoi is understood to be a
reference to the prostitute, in which case Paul’s list would include a
reference both to the male prostitute (malakoi) and the man who takes
advantage of the prostitute (arsenokoitai). This type of person is a
close kin to the thief and the greedy — the two Greek words that most
often follow arsenokoitai in the lists of sins.
Note 12. See notes 2 and 9, above.
Note 13. See Martin’s section titled Arsenokoitês, pages 118-123, for
a thorough discussion of contextual clues to the meaning of this word.
A thief, a greedy person, and one who uses power to obtain sex are all
seizing something that does not rightfully belong to them.
Thus, aresenokoitai is best understood as a reference to men who force
themselves sexually on others. This conclusion is consistent with the
New Revised Standard Version, the English translation of the Bible
often regarded as most scholarly. The New Revised Standard Version
translates arsenokoitai as “sodomite.” As recited in that story, the
men of Sodom were the ultimate example of sexual aggression and
oppression. Even the New International Version, a more conservative
English translation, appears to have been uncomfortable translating
aresenokotai as a general reference to homosexuality. Instead, in 1
Corinthians 6 they translate the term as “homosexual offender,”
suggesting that to commit the sin referred to here one must use
homosexuality in an aggressive or offensive way.
Finally, there is one more approach for finding the meaning of an
obscure word relevant to the present discussion. Etymology is an
attempt to trace the origins of a word — not just its component parts
or uses after it was created, but where the word originally came from.
For a word as old as arsenokoitai, doing etymological research is
often quite speculative, but some scholars have pointed out that the
two Greek words scrunched together to form this new word appear next
to each other (as separate words) in Leviticus 20:13 in the
Septuagint. (The Septuagint is the Greek translation of the Old
Testament that Paul would have read.) From this, they gather that the
word was created by people familiar with this passage, and that Paul
was probably referring to the same behavior prohibited by Leviticus
20:13. (See note 14.)
Note 14. Robin Scroggs makes this argument on pages 85 and 86 of The
New Testament and Homosexuality (Fortress Press, Philadelphia, 1983).
David Greenberg makes a similar argument on page 214 of The
Construction of Homosexuality. Although Scroggs, Greenberg, and
Nissinen believe the term may refer to some type of homosexual
behavior, they do not agree on the type of behavior. For example,
Scroggs suggests this may be a reference to male prostitution.
Moreover, Nissinen makes the point, on page 117, that our translation
of obscure words is always informed by our ideological preconceptions.
This brings us full circle. As we’ve already seen in our discussion of
Old Testament law, Leviticus 20:13 was written in the context of
cultic sexual practices, including temple prostitution. In Romans, we
saw that Paul was addressing homosexual behavior that occurred in
similar cultic situations, where people had abandoned the one true God
to worship pagan idols. If Paul derived the term arsenokoitai from
Leviticus 20:13 (and that’s a big if), it would follow that Leviticus
20 and Romans 1 would provide the best evidence of the type of
homosexual behavior he was intending to prohibit, i.e., cultic sexual
practices.
Given the existing state of the literary evidence, it is impossible to
know whether Paul was intending to refer to Leviticus 20 or was using
the term arsenokoitai more broadly to refer to a man who aggressively
forces himself on another. For us, it is not necessary to resolve the
question. It is sufficient to note that Paul’s terminology manifestly
does not address the type of behavior we are asking about — two people
of the same sex who love each other dearly and live in committed
relationship.