Homosexuality in the New Testament
Encyclopedia
In the New Testament
, the gospel
s do not contain explicit discussion of homosexuality
, but instead only of "sexual impurities" or porneia in general, which in the context of Mosaic law can be understood to include homosexual acts, but Christian views on the old covenant vary. The epistles of Paul of Tarsus
are more explicit, condemning at least homosexual prostitution. Some academics interpret the relevant passages to disapprove pederasty
or prostitution
rather than homosexuality
as it is now understood and the relationship between Paul of Tarsus and Judaism
is still disputed.
, as a basis for arguing by extension that all forms of sexual relations other than between a man and a woman, as husband and wife, are condemned by him. This argument hinges on the assumption that Jesus did not approve nor believe in the idea of same-sex marriage
.
In Mark
7: 20-23 (KJV) it says:
Whether these lists include homosexuality depends on the translation of porneia (sexual impurity). Translations of these passages generally translate porneia as fornication rather than sexual impurity (see Leviticus
). Some interpret the translation of porneia 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
. Although the rabbi
s of the 1st century generally included homosexuality within their condemnations of sexual immorality (Saltlow, Michael 1995 Tasting the Dish: Rabbinic Rhetorics of Sexuality. Scholars Press. ISBN 07885015); Jesus did not necessarily agree with the conclusions of the Jewish authorities of the time (e.g. his Antithesis of the Law).
Porneia appears a number of times in Paul's letters, always with arsenokoitais. Yale University
professor John Boswell argues in his book "Christianity, Social Tolerance and Homosexuality" that 'arsenokoitai' in 1 Corinthians 6:9 and 1 Timothy 1:10 refers specifically to male prostitution; various conservative scholars have presented countering arguments.
7:1-10 and tells of Jesus healing a centurion
's servant.
Luke 7:2 (TNIV) says:
The term translated from the Greek as "servant" is pais. This can be translated in a number of different ways including "child" (e.g., Matthew 2:16; Lk 2:43, 8:51-54 where it refers to a girl), "son" (John 4:51), "servant" (Lk 15:26, Acts 4:25), or be unclear whether "son" or "servant" is meant (Acts 3:13, 3:26, 4:27, 4:30) (Marston, Paul 2003. Free Methodists).
Horner (1978) and Helminiak (2000) 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.
Other biblical scholars dismiss such opinions as deliberately distorted interpretations of the text (Marston, Paul 2003). Furthermore, the Greek term for "valued highly" (ἔντιμος; entimos) clarifies the absence of any sexual connotation (NET Bible 2005, Luke 7). Marston argues that Jesus would not have condoned any homosexual relationship, in line with the weight of other scriptural evidence; while Chapman (2005) suggests that even if the relationship had been homosexual, his lack of condemnation does not necessarily equate to his approval of them. None of the standard professional Greek lexicons and dictionaries identify pais as a reference to a homosexual partner.
1:26-27 (EMTV), Paul
writes
This has been described as "the most important biblical reference for the homosexuality debate" (Hilborn 2002, p. 5). It is also the only apparent reference in the Bible to female homosexuality, though some maintain that this prohibition applies only to male homosexuals.http://www.sexinchrist.com/threesomes.html Hilborn (2002, p. 6) argues that in the wider passage (Romans 1:18-32) Paul writes that the "global scope of salvation history has been made manifest not only in ‘the gospel of God's Son’ (cf. v.9), but also in the very ‘creation of the world’ (v.20)." In common with many traditional commentators, Hilborn (2002, p.7) 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.
Some scholars (e.g., Boswell 1980, p. 109f; Vasey 1995, p. 131f) speculate that the text does not condemn homosexual acts by homosexuals, rather "homosexual acts committed by heterosexual persons" (Boswell 1980, p. 109), or heterosexuals who "abandoned" or "exchanged" heterosexuality for homosexuality (McNeil, 1993). Boswell argues that the conceptual modality (natural laws) which would provide the basis for the blanket condemnation of homosexuality did not exist prior to the Enlightenment era. In his series "Responding to Pro-Gay Theology", Christian apologist Joe Dallas contends that the apostle Paul is condemning changing "the natural use into that which is against nature" as being biologically contrary to nature—not just unnatural to heterosexuals, and to require this to mean heterosexuals experimenting with homosexuality requires unreasonable mental gymnastics.
West argues that Paul is condemning specific types of homosexual activity (such as temple prostitution or pederasty
) rather than a broader interpretation (West 2005, p. 3). 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).
Another area of contention is the apparent reference 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 (Nissinen 1998, p. 108).
A more conservative biblical interpretation contends "the most authentic reading of Rom 1:26-7 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" (Hilborn 2002, p. 9; also Howard, 1996, p. 50). That "nature" in Rm 1:26 refers to acting contrary to design and man's normality is seen as evidenced by its use in . 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. A statement by the General Synod of the Church of England (Issues in Human Sexuality) illustrates a categorisation 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."(Issues in Human Sexuality, para 2.16, lines 16-18) 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 (Brooten 1998, p. 242). In addition, 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 (Halperin 1990, p. 9). An argument based upon this concept is responded to by Gagnon, in upholding the traditional position.
The word translated as "practicing homosexuals" has 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
), or "men who practice homosexuality" (English Standard Version
) or "those who abuse themselves with men" (Amplified Bible
) or " "for those who have a twisted view of sex" (New International Readers Version) or "for sexual perverts" ( Good News Translation
) or "for abusers of themselves with men" (American Standard Version
). The original term is very unusual, (arsenokoitēs), thought to mean "one who has sexual intercourse with a male" (Greek [arrhēn / arsēn] "male"; [koitēn] "sexual intercourse"), 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. Paul may have been drawing from the Greek (Septuagint) translation of Leviticus 18:22: (kai meta arsenos ou koimēthēsē koitēn gunaikos. bdelugma gar estin "And you shall not have sexual intercourse with a male as with a female. For it is unclean."). It appears, Paul was drawing directly from Leviticus prohibition of homosexuality.
The term arsenokoitai was rarely used in Church writings (Elliott 1994), with Townsley (2003) counting a total of 73 references. Most are ambiguous in nature, although St. John Chrysostom
, in the 4th century, seems to use the term arsenokoitai 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 arsenokoitai with their wives" (Townsley 2003). 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 arsenokoitēs with Adam
. The context suggests the translation of arsenokoitēs as pederasty, although it might have a different meaning.
Standard Greek lexicons and dictionaries understand this word as a reference to homosexual behavior.
s" (TJB; in the footnotes of the NKJV), in 1 Corinthians 6:9.
and gender identity disorder
). 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.
Standard Greek lexicons and dictionaries understand this word as a reference to the passive partner in a male homosexual act.
New Testament
The New Testament is the second major division of the Christian biblical canon, the first such division being the much longer Old Testament....
, the gospel
Gospel
A gospel is an account, often written, that describes the life of Jesus of Nazareth. In a more general sense the term "gospel" may refer to the good news message of the New Testament. It is primarily used in reference to the four canonical gospels of Matthew, Mark, Luke, and John...
s do not contain explicit discussion of homosexuality
Homosexuality
Homosexuality is romantic or sexual attraction or behavior between members of the same sex or gender. As a sexual orientation, homosexuality refers to "an enduring pattern of or disposition to experience sexual, affectional, or romantic attractions" primarily or exclusively to people of the same...
, but instead only of "sexual impurities" or porneia in general, which in the context of Mosaic law can be understood to include homosexual acts, but Christian views on the old covenant vary. The epistles of Paul of Tarsus
Paul of Tarsus
Paul the Apostle , also known as Saul of Tarsus, is described in the Christian New Testament as one of the most influential early Christian missionaries, with the writings ascribed to him by the church forming a considerable portion of the New Testament...
are more explicit, condemning at least homosexual prostitution. Some academics interpret the relevant passages to disapprove pederasty
Pederasty
Pederasty or paederasty is an intimate relationship between an adult and an adolescent boy outside his immediate family. The word pederasty derives from Greek "love of boys", a compound derived from "child, boy" and "lover".Historically, pederasty has existed as a variety of customs and...
or prostitution
Prostitution
Prostitution is the act or practice of providing sexual services to another person in return for payment. The person who receives payment for sexual services is called a prostitute and the person who receives such services is known by a multitude of terms, including a "john". Prostitution is one of...
rather than homosexuality
Homosexuality
Homosexuality is romantic or sexual attraction or behavior between members of the same sex or gender. As a sexual orientation, homosexuality refers to "an enduring pattern of or disposition to experience sexual, affectional, or romantic attractions" primarily or exclusively to people of the same...
as it is now understood and the relationship between Paul of Tarsus and Judaism
Paul of Tarsus and Judaism
The relationship between Paul of Tarsus and Second Temple Judaism continues to be the subject of much scholarly research, as it is thought that Paul played an important role in the relationship between Christianity and Judaism as a whole...
is still disputed.
Jesus, homosexuality, and marriage
The Bible makes no reference to Jesus ever explicitly condemning homosexuality. However, some have used the fact that the Bible only records Jesus as speaking of "marriage" in terms of one man and one woman, along with the fact that he condemns fornicationFornication
Fornication typically refers to consensual sexual intercourse between two people not married to each other. For many people, the term carries a moral or religious association, but the significance of sexual acts to which the term is applied varies between religions, societies and cultures. The...
, as a basis for arguing by extension that all forms of sexual relations other than between a man and a woman, as husband and wife, are condemned by him. This argument hinges on the assumption that Jesus did not approve nor believe in the idea of same-sex marriage
Same-sex marriage
Same-sex marriage is marriage between two persons of the same biological sex or social gender. Supporters of legal recognition for same-sex marriage typically refer to such recognition as marriage equality....
.
Matthew 15; Mark 7: What defiles
In Matthew 15: 19-20 (KJV) Jesus says:In Mark
Gospel of Mark
The Gospel According to Mark , commonly shortened to the Gospel of Mark or simply Mark, is the second book of the New Testament. This canonical account of the life of Jesus of Nazareth is one of the three synoptic gospels. It was thought to be an epitome, which accounts for its place as the second...
7: 20-23 (KJV) it says:
Whether these lists include homosexuality depends on the translation of porneia (sexual impurity). Translations of these passages generally translate porneia as fornication rather than sexual impurity (see Leviticus
Leviticus
The Book of Leviticus is the third book of the Hebrew Bible, and the third of five books of the Torah ....
). Some interpret the translation of porneia 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
Church Fathers
The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were early and influential theologians, eminent Christian teachers and great bishops. Their scholarly works were used as a precedent for centuries to come...
. Although the rabbi
Rabbi
In Judaism, a rabbi is a teacher of Torah. This title derives from the Hebrew word רבי , meaning "My Master" , which is the way a student would address a master of Torah...
s of the 1st century generally included homosexuality within their condemnations of sexual immorality (Saltlow, Michael 1995 Tasting the Dish: Rabbinic Rhetorics of Sexuality. Scholars Press. ISBN 07885015); Jesus did not necessarily agree with the conclusions of the Jewish authorities of the time (e.g. his Antithesis of the Law).
Porneia appears a number of times in Paul's letters, always with arsenokoitais. Yale University
Yale University
Yale University is a private, Ivy League university located in New Haven, Connecticut, United States. Founded in 1701 in the Colony of Connecticut, the university is the third-oldest institution of higher education in the United States...
professor John Boswell argues in his book "Christianity, Social Tolerance and Homosexuality" that 'arsenokoitai' in 1 Corinthians 6:9 and 1 Timothy 1:10 refers specifically to male prostitution; various conservative scholars have presented countering arguments.
Matthew 8; Luke 7: "pais"
This event is referred to in both Matthew 8:5-13 and LukeGospel of Luke
The Gospel According to Luke , commonly shortened to the Gospel of Luke or simply Luke, is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension.The...
7:1-10 and tells of Jesus healing a centurion
Centurion
A centurion was a professional officer of the Roman army .Centurion may also refer to:-Military:* Centurion tank, British battle tank* HMS Centurion, name of several ships and a shore base of the British Royal Navy...
's servant.
Luke 7:2 (TNIV) says:
The term translated from the Greek as "servant" is pais. This can be translated in a number of different ways including "child" (e.g., Matthew 2:16; Lk 2:43, 8:51-54 where it refers to a girl), "son" (John 4:51), "servant" (Lk 15:26, Acts 4:25), or be unclear whether "son" or "servant" is meant (Acts 3:13, 3:26, 4:27, 4:30) (Marston, Paul 2003. Free Methodists).
Horner (1978) and Helminiak (2000) 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.
Other biblical scholars dismiss such opinions as deliberately distorted interpretations of the text (Marston, Paul 2003). Furthermore, the Greek term for "valued highly" (ἔντιμος; entimos) clarifies the absence of any sexual connotation (NET Bible 2005, Luke 7). Marston argues that Jesus would not have condoned any homosexual relationship, in line with the weight of other scriptural evidence; while Chapman (2005) suggests that even if the relationship had been homosexual, his lack of condemnation does not necessarily equate to his approval of them. None of the standard professional Greek lexicons and dictionaries identify pais as a reference to a homosexual partner.
Romans 1
In the Epistle to the RomansEpistle to the Romans
The Epistle of Paul to the Romans, often shortened to Romans, is the sixth book in the New Testament. Biblical scholars agree that it was composed by the Apostle Paul to explain that Salvation is offered through the Gospel of Jesus Christ...
1:26-27 (EMTV), Paul
Paul of Tarsus
Paul the Apostle , also known as Saul of Tarsus, is described in the Christian New Testament as one of the most influential early Christian missionaries, with the writings ascribed to him by the church forming a considerable portion of the New Testament...
writes
This has been described as "the most important biblical reference for the homosexuality debate" (Hilborn 2002, p. 5). It is also the only apparent reference in the Bible to female homosexuality, though some maintain that this prohibition applies only to male homosexuals.http://www.sexinchrist.com/threesomes.html Hilborn (2002, p. 6) argues that in the wider passage (Romans 1:18-32) Paul writes that the "global scope of salvation history has been made manifest not only in ‘the gospel of God's Son’ (cf. v.9), but also in the very ‘creation of the world’ (v.20)." In common with many traditional commentators, Hilborn (2002, p.7) 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.
Some scholars (e.g., Boswell 1980, p. 109f; Vasey 1995, p. 131f) speculate that the text does not condemn homosexual acts by homosexuals, rather "homosexual acts committed by heterosexual persons" (Boswell 1980, p. 109), or heterosexuals who "abandoned" or "exchanged" heterosexuality for homosexuality (McNeil, 1993). Boswell argues that the conceptual modality (natural laws) which would provide the basis for the blanket condemnation of homosexuality did not exist prior to the Enlightenment era. In his series "Responding to Pro-Gay Theology", Christian apologist Joe Dallas contends that the apostle Paul is condemning changing "the natural use into that which is against nature" as being biologically contrary to nature—not just unnatural to heterosexuals, and to require this to mean heterosexuals experimenting with homosexuality requires unreasonable mental gymnastics.
West argues that Paul is condemning specific types of homosexual activity (such as temple prostitution or pederasty
Pederasty
Pederasty or paederasty is an intimate relationship between an adult and an adolescent boy outside his immediate family. The word pederasty derives from Greek "love of boys", a compound derived from "child, boy" and "lover".Historically, pederasty has existed as a variety of customs and...
) rather than a broader interpretation (West 2005, p. 3). 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).
Another area of contention is the apparent reference 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 (Nissinen 1998, p. 108).
A more conservative biblical interpretation contends "the most authentic reading of Rom 1:26-7 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" (Hilborn 2002, p. 9; also Howard, 1996, p. 50). That "nature" in Rm 1:26 refers to acting contrary to design and man's normality is seen as evidenced by its use in . 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. A statement by the General Synod of the Church of England (Issues in Human Sexuality) illustrates a categorisation 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."(Issues in Human Sexuality, para 2.16, lines 16-18) 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 (Brooten 1998, p. 242). In addition, 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 (Halperin 1990, p. 9). An argument based upon this concept is responded to by Gagnon, in upholding the traditional position.
Disputed word meanings
The meaning of two Greek words traditionally understood to refer to homosexual behaviour, has been disputed; arsenokoitēs and malakos. The two terms are sometimes rendered as "homosexuals" or as "men who practice homosexuality" in the ESV, which says that together they "refer to the passive and active partners in consensual homosexual acts". One difficulty with this interpretation lies in the fact that arsenokoitai appears on its own in Timothy, without malakos, demonstrating that the two words do not necessarily form a fixed word-pairing (Homoeroticism in the Biblical World: A Historical Perspective, Minneapolis, MN: Augsburg Fortress, 1998; ISBN 0-8006-2985-Nissinen 1998, p. 114, 118).arsenokoitēs
The Greek word arsenokoitēs appears in 1 Corinthians 6:9 and 1 Timothy 1:10. In 1 Corinthians 6:9-10 (TNIV), Paul says:The word translated as "practicing homosexuals" has has been alternately rendered as "abusers of themselves with mankind" (King James Version, 21st Century King James Version
21st Century King James Version
The 21st Century King James Version is a minor update of the King James Version. However, unlike the New King James Version, it does not alter the language significantly from the 1611 version, retaining Jacobean grammar , but it does attempt to replace some of the vocabulary which no longer would...
), "sodomites" (Young's Literal Translation
Young's Literal Translation
Young's Literal Translation is a translation of the Bible into English, published in 1862. The translation was made by Robert Young, compiler of Young's Analytical Concordance to the Bible and Concise Critical Comments on the New Testament. Young produced a "Revised Version" of the translation in...
), or "homosexuals"(New American Standard Bible
New American Standard Bible
The New American Standard Bible , also informally called New American Standard Version , is an English translation of the Bible....
), or "men who practice homosexuality" (English Standard Version
English Standard Version
The English Standard Version is an English translation of the Christian Bible. It is a revision of the 1971 edition of the Revised Standard Version...
) or "those who abuse themselves with men" (Amplified Bible
Amplified Bible
The Amplified Bible is an English translation of the Bible produced jointly by The Zondervan Corporation and The Lockman Foundation. The first edition was published in 1965. It is largely a revision of the American Standard Version of 1901, with reference made to various texts in the original...
) or " "for those who have a twisted view of sex" (New International Readers Version) or "for sexual perverts" ( Good News Translation
Good News Bible
The Good News Bible , also called the Good News Translation , is an English language translation of the Bible by the American Bible Society, first published as the New Testament under the name Good News for Modern Man in 1966...
) or "for abusers of themselves with men" (American Standard Version
American Standard Version
The Revised Version, Standard American Edition of the Bible, more commonly known as the American Standard Version , is a version of the Bible that was released in 1901...
). The original term is very unusual, (arsenokoitēs), thought to mean "one who has sexual intercourse with a male" (Greek [arrhēn / arsēn] "male"; [koitēn] "sexual intercourse"), 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. Paul may have been drawing from the Greek (Septuagint) translation of Leviticus 18:22: (kai meta arsenos ou koimēthēsē koitēn gunaikos. bdelugma gar estin "And you shall not have sexual intercourse with a male as with a female. For it is unclean."). It appears, Paul was drawing directly from Leviticus prohibition of homosexuality.
Arguments against a reference to homosexual behaviour
In contrast, Boswell (1980) 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 (as discussed below) it referred only to anal sex of any form (cf. Elliott 2004). Other translations of the word, based on examinations of the context of its subsequent uses, include Martin's (1996), who argued it meant "homosexual slave trader" and Boswell's (1980) who argued it referred to "homosexual rape" or homosexual prostitutes. Scroggs perceives it as referring to exploitative pederasty.The term arsenokoitai was rarely used in Church writings (Elliott 1994), with Townsley (2003) counting a total of 73 references. Most are ambiguous in nature, although St. John Chrysostom
John Chrysostom
John Chrysostom , Archbishop of Constantinople, was an important Early Church Father. He is known for his eloquence in preaching and public speaking, his denunciation of abuse of authority by both ecclesiastical and political leaders, the Divine Liturgy of St. John Chrysostom, and his ascetic...
, in the 4th century, seems to use the term arsenokoitai to refer to pederasty
Pederasty
Pederasty or paederasty is an intimate relationship between an adult and an adolescent boy outside his immediate family. The word pederasty derives from Greek "love of boys", a compound derived from "child, boy" and "lover".Historically, pederasty has existed as a variety of customs and...
common in the Greco-Roman culture of the time and Patriarch John IV of Constantinople
Patriarch John IV of Constantinople
John IV , also known as John Nesteutes or John the Faster, was the 33rd bishop or Patriarch of Constantinople . He was the first to assume the title Ecumenical Patriarch...
in the 6th century used it to refer to anal sex: "some men even commit the sin of arsenokoitai with their wives" (Townsley 2003). Moreover, Hippolytus of Rome in his Refutation of all Heresies
Refutation of all Heresies
The Refutation of All Heresies or Philosophumena is a compendious Christian polemical work of the early third century, now generally attributed to Hippolytus of Rome. Most of it was recovered in 1842 in a manuscript at Mount Athos, but the complete text is not known...
describes a Gnostic teaching, according to which an evil angel Naas committed adultery with Eve
Eve
Eve is the first woman created by God in the Book of Genesis.Eve may also refer to:-People:*Eve , a common given name and surname*Eve , American recording artist and actress-Places:...
and arsenokoitēs with Adam
Adam
Adam is a figure in the Book of Genesis. According to the creation myth of Abrahamic religions, he is the first human. In the Genesis creation narratives, he was created by Yahweh-Elohim , and the first woman, Eve was formed from his rib...
. The context suggests the translation of arsenokoitēs as pederasty, although it might have a different meaning.
Arguments for a reference to homosexual behaviour
Scobie and Campbell argue against the restriction of the word to pederasty. Hays, Scobie, and Malick point out that the meaning is identified by its derivation from the Greek translation of the Old Testament, where the component words "with a man (arsenos) do not copulate coitus (koites) as with a woman" refer to homosexual conduct. Wright identifies other compound verbs ending in –koitēs and referring to sexual activity. Via agrees arsenokoitēs refers to homosexual activity. James B. De Young presents similar arguments.Standard Greek lexicons and dictionaries understand this word as a reference to homosexual behavior.
malakos
This word is translated as "male prostitutes" (TNIV), "effeminate" (NASB), or "catamiteCatamite
A catamite was a handsome youth kept as a sexual companion in ancient Rome, usually in a pederastic relationship. The word derives from the proper noun Catamitus, the Latinized form of Ganymede, the beautiful Trojan youth abducted by Zeus to be his companion and cupbearer...
s" (TJB; in the footnotes of the NKJV), in 1 Corinthians 6:9.
Arguments against a reference to homosexual behaviour
The Greek word ; 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. Others, (such as Scroggs and Olsen), based on previous and subsequent uses of the term, interpret it to mean an effeminate but not necessarily homosexual man (see gender benderGender bender
Gender bender is an informal term used to refer to a person who actively transgresses, or "bends," expected gender roles. Gender bending is sometimes a form of social activism undertaken in response to assumptions or over-generalisations about genders...
and gender identity disorder
Gender identity disorder
Gender identity disorder is the formal diagnosis used by psychologists and physicians to describe persons who experience significant gender dysphoria . It describes the symptoms related to transsexualism, as well as less severe manifestations of gender dysphoria...
). Some theologians have argued that, when read in historical context, the Jewish Platonist
Middle Platonism
Middle Platonism is the modern name given to a stage in the development of Plato's philosophy, lasting from about 90 BC, when Antiochus of Ascalon rejected the scepticism of the New Academy, until the development of Neoplatonism under Plotinus in the 3rd century. Middle Platonism absorbed many...
philosopher Philo of Alexandria
Philo
Philo , known also as Philo of Alexandria , Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria....
used the term in reference to temple prostitution.
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. The meaning of the word is not confined to male prostitutes, or sexually exploited males.Standard Greek lexicons and dictionaries understand this word as a reference to the passive partner in a male homosexual act.