Messianic Jewish scholar Michael L. Brown successfully seeks “to challenge some sacred cows and rock some politically correct boats” in his recent book, Can You Be Gay and Christian: Responding with Love and Truth about Homosexuality. While recognizing the love that is due to homosexual and transgendered individuals like all fallen sinners, Brown comprehensively dispenses with arguments advanced to justify such behavior on a Biblical basis.
Traditionally respected gender and sexuality standards bring charges today of “false Christians” who “hate thy neighbor.” LGBT activists “who came out of the closet forty-plus years ago want to put us in the closet,” Brown observes of social conservatives like himself.” “Somehow I don’t feel the love,” Brown cracks while giving an ever-growing list of individuals suffering career repercussions for politically incorrect sexual and gender norms.
Christian “guilt tripping” results from false claims that homosexual suicide results from due to social ostracism. A man “claiming to be deeply committed to Jesus,” in one of Brown’s examples, asserted a choice of “either sex-change or suicide” and “effectively rendered his wife a widow” after 37 years of marriage. Yet “deliverance from suicide” often comes precisely from abandoning LGBT lifestyles and their “comorbidity” of various health and emotional problems.
Television, meanwhile, misleads that there are more homosexuals in America than evangelical Christians, according to media critic Michael Medved. Thus the “grossly false perception,” Brown noted, that almost 30% (reality: 2.3%) of the population is homosexual appeared in a 2011 Gallup poll of 18-29 year-olds. “[N]othing less than social insanity” has resulted from such altered societal perceptions of LGBT agendas as, among other things, “some scientists now speak of a pedophile orientation while others speak of GSA (genetic sexual attraction, meaning genetic attraction between siblings).”
Christian revisionism’s “new cross,” meanwhile, “empowers” sinners with a Jesus who “came to help you fulfill your dreams,” manifesting the “contemporary American value system” of “right and wrong…largely determined by how I feel.” Thus the “gay Christian” outlook “sees the Scriptures through the lens of homosexuality,” an “[i]dolatry…creating a God in our own image.” The resulting “sexual-theological trash” contains “profane readings of the Word and blasphemous depictions of the Lord.” “[G]ay scholars ‘cruise’ the Scriptures looking for alleged examples of same-sex activity” and write “pure (or, more accurately, impure) fiction.” Such hermeneutics leave “lifelong New Testament scholars…astounded.”
Brown has researched “material that was so offensive and grievous that I literally broke down in tears.” Elijah, for example, was a “gay leather man.” Despite having been “very much into women,” with eight wives, many concubines, and an adulterous relationship, David also supposedly had a homosexual relationship with Jonathan. The Gospels’ Roman Centurion, the “paradigmatic ‘God-fearer’” or “righteous Gentile,” likewise has not a paralyzed servant, but a “(bought and owned) boy sex toy.” A “queer…in the most negative sense of the word” Jesus says to the servant, “Be healed and keep up the (pederastic?) love-fest!”
A “pro-homosex reading of the Bible…virtually unprecedented until after the sexual revolution of the 1960s,” though, cannot undo homosexuality being “clearly prohibited in the Scriptures.” The Bible has “not a single positive statement about homosexuality,” contrasting with statements about women’s value and emancipation that supported past rights struggles. Only six to eight “clobber passages” against homosexuality occur in the Bible, LGBT revisionists contend, yet the “Bible is a heterosexual book” presenting God’s sexual “design and purpose.” Scripture such as the Ten Commandments and Ephesians speak of mothers and fathers, husbands and wives for a humanity made male and female in God’s image according to Genesis 1:27.
Assuming heterosexuality, the Bible no more needs to discuss homosexuality than a sugar-free cookbook assuming sugar’s unhealthiness in the introduction needs subsequent sugar discussion, Brown explains. Whether “Ronald Reagan thought Martians were friendly” is just as “ludicrous” a non-issue as Jesus specifically addressing homosexuality, something unmentioned by Jesus along with bestiality. Yet Jesus’ deepening of the prohibitions against murder and adultery to feelings of hate and lust would, by analogy, also deepen the Biblical prohibition against homosexuality.
“This is about real people,” Brown acknowledges, “often kindly and devoted and caring and prayerful people.” Brown himself came from a “very open, liberally minded home” with an openly homosexual organ teacher, once visited by the Browns for dinner in his apartment with his partner. Leviticus 19:17’s call for rebuking a neighbor’s sin, though, precedes the subsequent verse’s famous demands to “love your neighbor as yourself.” Jesus similarly instructs his followers in John 7:24 to “judge with proper judgment.” To “reach out and resist” is thus Brown’s approach to LGBT advocates. The “Father has a special tenderness in His heart” for those struggling with homosexuality and transgenderism, Brown consoles.
Brown has personally experienced Christian discipleship’s cost, an example instructive for homosexuals who object to forswearing intimate relations in Christ’s name. Brown “came to faith in Jesus in 1971 as a heroin-shooting, LSD-using, sixteen-year-old, hippie-rebel.” “For me as a Jew,” Brown additionally observes, “to follow Jesus means that many of my own people hate me and call me an apostate.” Brown has also “literally washed the feet of a martyr’s widow, a woman whose husband was killed by Hindus upset with his ministry” in India. For homosexuals to “live without sex or be single” is therefore not the only cross to be borne by believers. “It’s worth selling all you have,” Brown concludes citing Jesus’ Parable of the Hidden Treasure, “to have an intimate relationship with Him.”