Leviticus vers über gay

What Does the Bible Say About Transgender People?

Introduction

For several decades, political and theological debates related to Homosexual issues have centered around same-sex relationships for lesbian, lgbtq+ and bisexual people. While an exploration of that topic is important, the volume of faith resources dedicated to it have often excluded reflection on the unique considerations related to gender identity. Mistakenly, some Christians have suggested that taking the Bible seriously requires people of faith to stand in opposition to the existence, health and humanity of gender diverse people. Consequently, gender-expansive people of all demographics and Christian traditions have been made to notice that they must choose between their faith and living a whole, strong and authentic existence. Whether you are a ministry public figure, the family member of a trans person or a trans person of faith yourself, this page seeks to serve as a brief overview of the Bible’s precedent for affirming the full inclusion of transgender, non-binary and other gender-expansive people in the entire life of C

Are there two types of men in Leviticus

HIPHIL Novum vol 6 (), issue 1 33 Are there two types of men in Leviticus ? David Instone-Brewer, Tyndale Property, Cambridge UK DavidInstoneBrewer@ Abstract: The law of Leviticus contains a curious non-symmetry: “a man [’ish, ‫]איׁש‬ ִ may not stretch with a male [zakar, ‫”] ָזכָר‬. If the purpose of the statute was to forbid sexual activity between two people of the same sex, we would expect two identical terms for “man” to emphasise their similarity. The paper looks at two possible ways to account for this non-symmetry: it may be due to merging legislation from two sources, or the two terms may be synonymous. While sur- veying the concept of homoerotic inclination in the massive corpus of Akkadian texts, the cognate term zikaru is found in two of these texts where its meaning of “male” implied heteroerotic in- clination. If this meaning existed also in Hebrew, the two types of male who must not lounge to- gether may allude to “any male” (’ish) and a “heteroerotic male” (zakar). In this case, sexual ac- tivity between two homoerotically inclined males ma

Christianity and “Biblical” Hatefulness

We Christians are fine at a lot of things. Helping others. Dressing up on Sunday.  Quoting scripture. Pot luck meals. Taking care of church members. Weddings. Funerals. Worship. But perhaps the thing at which we are the most persistently exceptional is misinterpreting the Bible then running amuck in the world because of it. Honestly, mad skills. And history backs me up on this one.

We have used the Bible to support, promote and act upon some pretty un-Christian things: slavery, holocaust, segregation, subjugation of women, apartheid, the Spanish Inquisition (which, no one ever expects), local violence, all sorts of overuse and the list could travel on and on. Oddly, if you ask theologians to choose one biblical theme to regulation them all, most of them would say “love”&#; well, romance and grace. Okay, love, grace and forgiveness. Fine. They probably would not specifically agree on a single term, but they would most likely name something that is, in every way, the opposite of the oppression, belittlement, hatred and marginalization r

Index Theologicus

Summary:There are seven texts often cited by Christians to condemn homosexuality: Noah and Ham (Genesis –27), Sodom and Gomorrah (Genesis –11), Levitical laws condemning same-sex relationships (Leviticus , ), two words in two Second Testament vice lists (1 Corinthians –10; 1 Timothy ), and Paul&#;s letter to the Romans (Romans –27). The author believes that these do not refer to homosexual relationships between two free, adult, and loving individuals. They describe rape or attempted rape (Genesis –27, –11), cultic prostitution (Leviticus , ), male prostitution and pederasty (1 Corinthians –10; 1 Timothy ), and the Isis cult in Rome (Romans –27). If the biblical authors did assume homosexuality was evil, we undertake not theologize off of their cultural assumptions, we theologize off of the texts we have in the canon. The composer attempts to introduce some new arguments into this long-standing and passionate debate.