Justin - You may or may not be aware that there is a literary connection between your post and Jonathan Swift’s ‘A modest proposal’. The difference is that Swift was delivering, through the means of satire, a savage attack on English indifference to the sufferings of the Irish poor in the 18th century. You are criticising what you see as ethical double standards in the way we make ethical interpretations in the bible.

For you, the biblical testimony concerning same-sex genital activity points only one way, and there is nothing to suggest anywhere in the bible an approval of such behaviour.

The problem for the gay person goes somewhat deeper than sexual activity and behaviour, and is associated with issues of identity - who we are as sexual beings. If the biblical testimony is interpreted your way, then it is not merely sexual behaviour which is at issue, but sexual identity. The church has attempted to separate the two, but the fact is that if we condemn behaviour, we must also condemn the motivation which underlies the behaviour. Both are equally deviant, from an ethical point of view - if this is how we interpret the bible.

I say "your way" in the previous paragraph, because you cannot with integrity ignore the questions which have been raised concerning such an interpretation. That would be like having an argument without listening to a different point of view.

There needs to be some way of breaking this impasse, and it is not by watering down what the bible appears to be saying, but by asking questions, and dialoguing with those who hold a different viewpoint. Especially those whom we are arguing about.

The church will need to do much better than proclaim simplistic condemnations if it is to be believed and to have a message which has any relevance or meaning to those whom it condemns. My acquaintance with Christian people who are of a gay orientation suggests that they have a far more sensitive and searching moral awareness than many who have not had to wrestle with the agony of having a sense of identity which the the church and the bible appear to condemn.

The solution used to be to recommend such people to the counselling and care of ‘ex-gay’ movements and ministries. But we need to have some sense of historical perspective. While these became fashionable in the 70’s and 80’s, the long-term ‘cure’ that they seemed to offer is proving to be elusive. This is why there needs to be serious discussion of the church’s position, and what exactly we are offering to this people group. What exactly are we saying and offering to gay people?