This relatively short book proved to be surprisingly difficult to review. It deals, as the titles suggests, with a careful reading of specific texts in the Bible and discusses in convincing detail significant sections which are often cited when the Bible is used to condemn homosexuality. This is not light stuff.
The author, having set the historical perspective, discusses a literal, as opposed to historical-critical, interpretation of the Bible. The literal approach, used by the fundamentalist segments of the Christian church, is that the Bible is inerrant and must be literally interpreted using, most often, the King James translation. This approach is easiest to follow since it bases meaning on present cultural perspective. The difficulty of this approach is that the interpreter must pick and choose the sections where literal interpretation is to be applied. Otherwise slavery must be supported as well as draconian punishment for minor crimes.
The alternative, historical-critical, suggests that the biblical texts must be understood in the culture of the time when each was written. The author suggests that the Bible may still be considered inerrant, but concludes that inerrancy must be understood in cultural context.
In beginning his exploration of the several texts dealing with homosexuality, Helminiak distinguishes between homosexuality as understood in 2001 from “homogenitality” as understood in the times of the scriptural writings. He points out that our modern concepts of core sexual orientation were not part of the ancient views of humanity. Having established that point the bulk of the book summarizes the various historical-critical views of Sodom and Gomorrah, passages in Leviticus, and Paul’s writing to the Romans.
He demonstrates that the Sin of Sodom was not homosexual activity but inhospitality. He delves into discussion of the difference between social disapproval and ethical wrong (sin). Generally he finds that the Bible is ethically neutral toward homogenital acts.
The sins, he asserts, are inhospitality, abusive sex, and sex with angels.
He also discusses the biblical passages dealing with David and his relationship to Jonathan, speculates on the relationship between David and Saul, and opines on the passage in which Jesus heals the Centurion’s slave boy.
All in all this book provides and excellent view of the critical thinking to date in the area of the Bible and its treatment of homosexuality. There is, of course, the question of the book’s audience. It provides information for discussion with literalists, however futile. It is a scholarly summary from which further exploration might spring. What it mostly is, though, is a reasoned account of the Bible’s pertinent passages dealing with homosexuality for those who do not want to have to choose between being gay and the inerrancy of the Bible. For those of us who have not resolved the matter, What the Bible Really Says about Homosexuality is required reading and can be a great comfort.