Religious idolatry at the roots of gay christianity

Pictured at left: Etruscan symposium in a fresco from a tomb wall-painting from Cereveteri, depicting a youth refusing the advances of his neighbour on a symposium couch.

Proponents of gay christianity go through great lengths to present opposition to homosexuality, solely as a product of biblical misinterpretation. But there were other prominent, non-Christian voices in antiquity on record against the act. Voices like that of Psuedo-Lucian, a native of Samosata on the Euphrates, born around 120 A.D. He was the most famous of ancient Satirists, greatly influencing both ancient and modern satire. His special forte was philosophical and anti-philosophical criticism of society and philosophers. In his Affairs of the Heart, he writes:

“In the beginning , human life obeyed the laws made by nature; and men, linking themselves to women…became fathers of children. But gradually the passing years degenerated from such nobility to the lowest depths of hedonism…The same sex entered the same bed. Though they saw themselves embracing each other, they were ashamed neither at what they did not at what they had done to them. And sowing their seed on barren rocks, to quote the proverb, they brought little pleasure at the cost of great disgrace.” >

Although influential with his satirical perspectives, Lucian’s view of homosexuality ran counter to a culture saturated with idolatry.

The Greco-Roman culture’s justification of homosexuality stemmed from their idolatrous worship. Within the pantheon of gods, examples of same gender sexual coupling came from the “highest” at Mount Olympus. The chief god Zeus (also known by his Roman counterpart name Jupiter), engaged in a sexual relationship with Ganymede, a young male. In the Encyclopedie van de Mythologie, Mia Gibson wrote that “Zeus’ torrid affair with Ganymede was a religious justification for homosexuality within the Greek culture.”

Thus, the actions of men mirrored the actions of their gods. Their sense of sexual morality derived from immoral creation of their own imaginations (reference Paul’s masterful summation in Romans 1:21-23).
Likewise, the ancient communities in the periperhals of Isreal, post wilderness, followed the examples of their gods. Namely, Baal-Ashtoreth whose followers engaged in rituals of imitative magic involving homo and hetero-sexual behavior. Contrary to gay christian ideology, God did not condemn this simply so that Isreal could grow in population, but Baal worship cut at the heart of God’s sovereignty in Isreal, and indeed over the whole earth (Psalms 24:1). Hoping to diffuse the strong prophetic denunciations constantly coming from God, some worshipped Jehovah along with the false gods. Yet, there is not one instance in the Old Testament records which even remotely indicate God was pleased at Isreal’s emulation of Canaanite idol worship and sexual expression. In contrast, He responded with “fierce anger.”

Some things never change

Contemporary religious based homosexuality, like its typological ancient practice, is yet attempting to “have it all” by claiming the worship of God in concert with the practices derived from religious idol worship. the ethical relativists of the gay christian movement engage in circular argumentation embedded with cultural loopholes. Like we pointed out with Bishop Carlton Pearson, a rejection of Biblical authority forces one to circumvent what is othewise clear teachings of the scripture. Such arguments must be rejected because both Christ and the apostles accepted the divine authorship, infallibility and absolute authority of the Old Testament. Although the proponents of religious homosexuality dismiss or explain away OT injunctions, Christ, his apostles and subsequent writers of the NT did nothing of the sort.

How many times do the writers of the New Testament quote the Old Testament? An index in the Jewish New Testament catalogs 695 separate quotations from the books of the Old Testament in the New (Jewish New Testament Publications, Jerusalem, 1989). There are many other passages where the Old Testament is referred to, as in cases where an Old Testament figure is mentioned, but no specific scripture is quoted. Depending on which scholar’s work you examine, the number of quotations and references in the New Testament to the Old may be as high as 4,105 (Roger Nicole, The Expositor’s Bible Commentary, Zondervan, Grand Rapids, 1979, Vol. I, p. 617).

Compare those figures to the number of times other writers are quoted in the New Testament: four. The apostles quoted the Old Testament 695 times, but other writers only four times. Yet some people insist that the teaching of the New Testament is that the Old is obsolete, only valid for a specific people during a limited time in history.

Consider a few more statistics. Of the 26 books and letters forming the New Testament, 20 quote the Old. The only ones that don’t directly quote the Old Testament are the six shortest-Titus, Philemon, 1, 2 and 3 John, and Jude. However, Titus, 1 John, 3 John and Jude allude to Old Testament personalities or passages.

Thus, the religious homosexual movement is the worst form of idolatry because it willfully perverts the intent and practice of sexuality while prostituting the worship of Christ.