Biblical Studies on Homosexuality. 2

On the Assumptions of Feelings in Determining Truth

“Homosexuals have their own identity, culture, socialization process, and theories of knowledge. What seems biblically straightforward to many Christians might be understood very differently by a homosexual. Fundamental words such as “sin” may mean one thing to you but something else to homosexuals. For you it means disobedience before the Lord; for the homosexual it may mean harming other people. You appeal to the Bible as the final word in all discussion; the homosexual may appeal to feelings and certain personal and political rights. Such differences are bound to lead to misunderstanding unless we are prepared.”

This is from Ed Welch’s booklet; what about the place of feelings as assumptions?

From my own life, and in working with others, we struggle with the role of personal feelings and setting forth a point in conversation or argumentation. The sentence I just wrote is grounded in my own personal experience. In short, we must be much more aware of the role of feelings when discussing proofs, standards and truth.

We too easily live life based on feelings. We say, “I feel right about something.” Why? We’ve reached a conclusion, and have arrived at truth—and now we go out and live. Based on a particular assumption about the role of feelings, we live. What assumption? Does the Bible teach we can feel right about something? No. We can’t. We cannot feel right; we cannot feel true. Righteousness and truth are not feelings and emotions. Feeling right about something is a judgment, not an emotion. My feelings do not determine truth, judgments do.

If we say feeling right about something serves as the basis for hope, we’re in trouble. On this count, righteousness, truth and justice have become an emotional idea or a fluid, less-than-concrete notion. Truth is not an emotion.

Looking carefully at our assumptions about the place and role of feelings needs our attention. Assumptions serve like an easy chair for us. We sit in the easy chair without really concentrating on the fact of its support and comfort. It is THERE, but getting little notice from us.

If we—heterosexuals and homosexuals—assume that feelings have the capacity to determine truth, we’ve confused feelings and judgments.

Jesus Christ did not come to save us from feelings, but the suppression of the truth, living in unrighteousness. Men make judgments. We judge God and His truth, rightly or wrongly. Judgments lead to righteousness or unrighteousness. So long as heterosexuals and homosexuals keep talking about feelings, we have no hope for transformation for His glory.

One quick example: Maybe I feel sad, insecure and/or doubtful about assurance of salvation. Does having assurance of salvation mean maintaining freedom from feeling sad, feeling insecure or doubtful? Assurance is not a feeling. We can feel sad, but I cannot feel saved or lost in damnation. My assurance is not the feeling itself. Assurance of salvation depends on proofs, a standard and judgments. Assurance depends on God’s standard, His Word, not my feeling one way or another. Assurance relies on God’s promises—what He has said and done regarding His Son.

G. Mark Sumpter

Biblical Studies on Homosexuality. 1

Getting a Start on the Positions of Homosexual Exegesis

Ed Welch begins his booklet with opening questions intended to set out a biblical approach in taking up discussion with the homosexual community.

He says:

Because of our unity with the Christian church as a whole, there are corporate sins in which we share. Has the church been, at times, self-righteous toward the homosexuals? Is there homophobia in some of our congregations, fear, or even hatred? Do we tend to think of homosexuality as worse than the gossip and private idolatries that are rampant in the church? Has the church been unwelcoming to spiritually searching homosexuals? The answer to these questions is certainly, Yes, we have sinned.

On the basis of self-examination before God and the Word, then and only then, do we take up talks and discussions with homosexuals. It seems like Matthew 7:5 guides us at this point: “...first remove the plank from you own eye, and then you will see clearly to remove the speck from your brother's eye.” Self-examination is key; also, just because we about self-examination, it does not mean that Scripture is in error about it's message to homosexuals. Welch cautions us that we shouldn't apologize for Scriptural truth, and we shouldn't shrink back from the Bible's authority. We're to own up to our own sin, and all the while stand on the firm ground of truth as we engage in conversation with homosexuals. In sum, this is Welch's starting point: godly self-examination and standing on the Word.

Right alongside of self-examination, Welch is successful at helping us to take up a right approach on doing faithful Bible study with respect to the homosexual positions. He first asks us to clear away some older approaches.

He writes:

Don't rely on your biblical study on homosexuality from a decade ago. Don't assume that being familiar with some of the criticism of recent biological research on homosexuality means that you are prepared. Today new interpretations of Scripture and sophisticated medical studies are challenging us to think more clearly. People smarter than ourselves are becoming persuaded that committed homosexual relationships are biblically permissible. In response, either we must repent and say that we have misinterpreted Scripture or we must offer a position that is compassionate, biblically sound, and able to account for the observations of current research. Also, if we maintain that homosexuality is sin, then we must not only defend that position, but we must develop a strategy where we pursue homosexuals to urge them to repentance.

The booklet offers great insight and practical help. We'll try and offer more help on this soon. Welch has my attention.

G. Mark Sumpter