What We Believe

We hold a positive view of human sexuality. Where a man and a woman love each other, sexual intimacy is understood as a gift of God to be enjoyed within the context of heterosexual Christian marriage. However, in the Christian view, sexual intimacy is not essential to a healthy, full, and rich life. Sexual expression is not a requirement for life happiness and fulfillment, though it was given by God to be enjoyed in the marital union of man and woman. Apart from marriage, the scriptural standard for sexuality is celibacy. Sexual attraction to the same sex is a matter of great complexity. Whether same-sex attraction arises from genetics, environment, or some combination of both, attempts to deny its powerful reality or to marginalize those of a same-sex orientation have not been helpful. We do not consider same-sex orientation blameworthy in itself or simply a matter of the will and will power, though it certainly involves choice in terms of expression. Likewise, there is no scriptural support for demeaning or mistreating anyone for reason of his or her sexual orientation. HOPE ministries opposes such abuse. While some Christian believers witness to a reorientation to heterosexuality, this has not been the experience of many. Yet, as a ministry which works with many Christians seeking a compatibility between biblical faith and same-sex attraction, we do believe that all Christians are able to make a "resolution" of homosexuality with God's grace and assistance. Scripture forbids sexual intimacy between members of the same sex. Christians whose sexual orientation is primarily or exclusively same-sex are expected to embrace one of two options: resolution of the underlying emotional, psychological, social, and developmental factors in homosexuality and the adoption of celibacy as a way of life, or, secondly, a reorientation to functional heterosexuality in Christian marriage when this is possible. There is no scriptural support for same-sex unions as equal to, or as an alternative to, heterosexual marriage. About two-thirds of those seeking "resolution" with celibacy achieve it. Of this group, approximately 25% to 35% are able to transition on to heterosexual intimacy and marriage. Homosexuality as Conduct Disorder This is the position most widely held by Christian psychologists and therapists. It holds that homosexuality is caused by childhood trauma(s) which impedes a person's appropriate psychosexual development. Dr. Elizabeth Moberley (1983) states in her book that the individual suffers from a lack of identification with the same-sex parent and that, upon entering puberty, the unsatisfied childhood needs are eroticized, which results in the individual seeking to fulfill these legitimate needs with people of the same gender. This would explain the lack of emotional maturity found in many people that suffer from such difficulties of sexual orientation, since an important aspect of their personality was not fully developed. See Homosexual No More by William Consiglio and his WEBSITE:Resolving Homosexuality , for further elaboration. Within this approach, homosexual behavior is perceived as sinful, but Collins (1980) makes a significant distinction: the difference between homosexual behavior (where homosexual acts are practiced) and homosexual orientation (where there exists an attraction for persons of the same sex, but there is no practice of homosexual acts; in fact, there are situations where the person rejects such feelings and desires). Collins recognizes that the practice of homosexual acts is sinful, since the Bible already clearly condemns such behavior (Gen. 19:1-11; Lev. 18:22; Judges 19:22-25; Rom. 1:25-27; I Cor. 6:9; I Tim. 1:9-10. There are four Biblical passages that deal with homosexuality in the context of male prostitution: Deut. 23:17; I Kings 14:24; 15:12; II Kings 23:7.) On the other hand, Collins states that in no place does the Bible condemn homosexual orientation, although fostering fantasies and homosexual thoughts can lead an individual to commit the sin of lust (in the same way that this occurs with heterosexual persons). This difference is very important for those who counsel individuals struggling with difficulties in their sexual orientation because it offers them a "shelter" from Biblical condemnation during the transition that healing entails. Struggling individuals ("Overcomers") have no power over what was done to them as children (which produces the orientation) but they do have power over their acts (practice of homosexual behavior). This gives the client a "safe place" which allows the psychotherapy or counseling to become fruitful. Now the focus of the condemnation is not on who the person is, but on the behavior, over which he or she has control. There are several theories about the development of homosexuality. See Consiglio's Six Stages of homosexual development, for instance. The one most accepted today by people who work directly with those leaving the gay lifestyle is the one explained above: that there exists a lack of identification with the parent of the same gender (the son with the father; the daughter with the mother), the child does not develop the appropriate sexual role, and when behavior becomes eroticized upon entering puberty, the object of sexual desire remains linked to the need for the approval and affirmation of the same-sex parent. Collins also notes other possible causes: father-son relationships where the family dynamics are dysfunctional; family relationships with histories of distrust, sexual abuse and/or incest, unhealthy bonds of control, etc.; fear caused by traumatic experiences with the opposite sex (rape, incest, being taught not to trust the opposite sex, lack of interaction with persons of the opposite sex during adolescence, etc.); conscientious choice of a homosexual lifestyle by persons who want to be "in fashion"; or those who have had a homosexual experience, and become vulnerable for such a lifestyle because they often think that because of having once had such an experience, they must be themselves homosexual or it wouldn't have happened to them. I. Homosexual Behavior Is Sin. Historically, homosexuality often has been defined as an emotional (psychological) or organic (physiological) problem. In recent years, some have lobbied mental health organizations to have homosexuality removed from the list of classified diagnostic pathologies, and many have come to see it as nothing more than a morally neutral personal preference or a naturally occurring aspect of human biological diversity. In making moral judgments, we must remember scriptural warnings against depending on our own reasoning or even personal experience to discern truth (Proverbs 3:5,6). A. Homosexual behavior is sin because it is disobedient to scriptural teachings. When God called Israel to be His people in a distinctive sense, He miraculously delivered them from Egyptian bondage. But God did more. He entered into a covenant relationship with them and provided the Law, predicated on love for God and neighbor, by which they could order their lives as a holy people. That law included specific prohibitions of homosexual practice, such as that of Leviticus 18:22: "Do not lie with a man as one lies with a woman; that is detestable." Lest the previous injunction be misunderstood, Leviticus 20:13 provides a restatement, "If a man lies with a man as one lies with a woman, both of them have done what is detestable." "Detestable," used in both verses, is a strong word that indicates divine displeasure with sin.6 The Christian church has historically understood that although the ceremonial provisions of the Old Testament law were no longer in effect after the atoning death of Christ, the New Testament interpretation and restatement of its moral law was. On the subject of homosexuality, both the Old and New Testaments speak with one voice. The moral prohibitions against homosexual behavior in the Old Testament are pointedly repeated in the New Testament. To those who witnessed on a daily basis the sexual license of imperial Rome, Paul depicted the results that followed in the lives of those who rejected God and "worshiped and served created things rather than the Creator....Because of this God gave them over to shameful lusts. Even their women exchanged natural relations[7] for unnatural ones. In the same way the men also abandoned natural relations[8] with women and were inflamed with lust for one another. Men committed indecent acts[9] with other men, and received in themselves the due penalty for their perversion" (Romans 1:25-27). Paul is referring to both male homosexuality and lesbianism. In Paul's day, the city of Corinth was especially notorious for sexual immorality. It was not only a crossroads of commerce, but of all kinds of vice. Because the church was being established in this city, it was important that new Christians come to understand God's moral order. The record is explicit. Paul wrote, "Do you not know that the wicked will not inherit the kingdom of God?" Then he continued, "Do not be deceived: Neither the sexually immoral[10] nor idolaters nor adulterers nor male prostitutes nor homosexual offenders ... will inherit the kingdom of God" (1 Corinthians 6:9,10). In this case, Paul is understood to identify male homosexuals in both active and passive homosexual behavioral roles.11 Paul wrote, "Law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals12..." (1 Timothy 1:9,10, NASB13). An unbiased study of these passages makes it clear that Scripture consistently identifies homosexual behavior as sin. Not only do the Scriptures condemn more flagrant examples of homosexual violence and promiscuity, they also provide no support for the popular modern idea that loving and committed homosexual relationships between two long-term partners are morally acceptable. Homosexual activities of every kind are contrary to the moral commandments God has given us. B. Homosexual behavior is sin because it is contrary to God's created order for the family and human relationships. The first chapter of the Bible says, "So God created man in his own image, in the image of God he created him; male and female he created them" (Genesis 1:27). After God had created man, He indicated it was not good for man to live alone (Genesis 2:18). So God created a companion for man (Genesis 2:18). It should be noted that man's aloneness was not to be remedied by the creation of another man, but by the creation of woman. God created two sexes, not just one, and each for the other. When God brought the woman to Adam, he said, "This is now bone of my bones and flesh of my flesh; she shall be called 'woman,' for she was taken out of man." Scripture then states, "For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh" (Genesis 2:23,24). In creating humankind God established the order of sexuality by which the race was to develop. Psychologically, the relationship is sound. Physically, the relationship is natural. Sociologically, it establishes the foundation for the family. The biblical order for human sexual expression is that of an intimate physical relationship to be shared exclusively within a lifelong marriage covenant-a heterosexual and monogamous relationship. When people choose to engage in homosexual behavior, they depart from the God-given nature of sexuality. Their unnatural sexual behavior is a sin against God, who established the order of sexuality (Romans 1:27). And the social unit they seek to establish is contrary to the divine instruction for the man to leave father and mother and be "united to his wife" (Genesis 2:24). In Jesus' discussion with the Pharisees, He reiterated the order of sexuality that God established in the beginning: "Haven't you read...that at the beginning the Creator 'made them male and female,' and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh'?" (Matthew 19:4,5). He pointed out that the only alternative to heterosexual marriage is celibacy for the kingdom of heaven's sake (Matthew 19:10-12). C. Homosexual behavior is sin that comes under divine judgment. The name of the ancient city of Sodom14 has become a synonym for homosexual behavior. While other evils existed in this community, sodomy was prominent. The homosexuals of Sodom were so depraved that they threatened homosexual rape of Lot's guests. "Bring them ["the men who came to you"] out to us so that we can have sex[15] with them," Lot was told (Genesis 19:5). The biblical record indicates that the mob became violent and tried to break down the door of Lot's house. Only divine intervention spared Lot and his household from their evil intentions, and God subsequently destroyed both Sodom and the neighboring city of Gomorrah (Genesis 19:4-11,24,25). God's punishment of these cities was of such severity that it is used as an illustration of divine judgment by both Peter (2 Peter 2:6) and Jude (7). Jude's commentary is particularly apt, "In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire." The Book of Judges (19:1-30) records an incident in the ancient Benjamite city of Gibeah that has many similarities to the sin of Sodom. Certain "wicked men of the city" (19:22) sought to force a visiting Levite male into homosexual acts16 with them. Denied their insistent requests, the attackers finally settled for vicious sexual abuse and gang-rape17 of the Levite's concubine that resulted in her death (19:25-30). The other tribes of Israel found the crime so repugnant that when the tribe of Benjamin refused to surrender the offenders, they eventually went to war-decimating the Benjamites (20:1-48). These are particularly notorious examples of homosexual expression that undoubtedly most homosexual persons today would repudiate. It should be understood that while expressing abhorrence at such rapacious perversion, the biblical writers do not imply that heterosexuals are not capable of sexual atrocities nor that every homosexual is as depraved as the residents of those ancient cities. Nor should modern Christians draw those implications. It is important to note, however, that wherever homosexuality occurs in the biblical record it is an occasion of scandal and judgment. Homosexuality is never viewed in a positive light. The biblical writers make it clear that practicing homosexuals, along with sexually immoral heterosexuals and all other unrepentant sinners, will not inherit the kingdom of God (1 Corinthians 6:9,10). Paul also described homosexual conduct as one evidence of God's judgment for humankind's corporate rebellion against Him (Romans 1:26,27). Jesus himself was explicit that at the "end of the age.... The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth" (Matthew 13:40-42). II. Homosexual Behavior Is Sin For Which Reconciliation Is Possible. While Scripture makes it clear homosexual behavior is sin and comes under the judgment of God, it also indicates that those who are guilty of homosexual behavior or any other sin can be reconciled to God (2 Corinthians 5:17-21). In the church at Corinth were former homosexuals who had been delivered from the power of sin by the grace of God. In 1 Corinthians 6:9, Paul listed homosexuals along with immoral heterosexuals as those who cannot inherit the kingdom of God. His grammar implies continuing sexually immoral activity until their conversion. Verse 11 follows with a powerful contrast, "And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." They had been homosexuals in orientation and behavior, but now through the power of God's Spirit their lives were radically transformed. Scripture makes clear that the efficacy of the death and resurrection of Christ is unlimited for those who accept it. There is no stain of sin so dark that it cannot be cleansed. John the Baptist announced, "Look, the Lamb of God, who takes away the sin of the world!" (John 1:29). The apostle Paul wrote, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." (2 Corinthians 5:21). The apostle John wrote, "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:9). Through the regenerating power of the Holy Spirit, people, regardless of the nature of their sin, can be made new creations in Christ Jesus (2 Corinthians 5:17). God's plan of salvation is the same for all. The homosexual who wants to be delivered from the penalty and power of sin must come to God in the same way all sinners must come to God, in the same way all who are now His children have come for deliverance from their sins. The act of turning to God for salvation includes both repentance and faith. Jesus is both Savior and Lord. He is the one who forgives our sin as we believe in Him and repent. Repentance represents a change of mind in which there is a turning from sin in both attitude and behavior. Jesus is also the One whose lordship we affirm in holy living. "It is God's will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God" (1 Thessalonians 4:3-5). Like the Philippian jailer who asked what he had to do to be saved, those desiring salvation must believe in the Lord Jesus Christ (Acts 16:30,31)-believe that He can save from the power as well as the penalty of sin. Obedient faith, like repentance, is a condition of salvation.