I posted this a week ago to my personal blog and intended to cross-post it here without too much delay, but I’ve just realized that I never got around to it.
There’s a particularly bad argument against those who accept the biblical prohibitions against same-sex sexual acts, and I think I’ve just realized something new about the argument. The Torah prohibitions on male-male sex acts are declared to be an abomination. There are those who want to reconsider how to interpret the biblical texts who want to minimize this statement. They point to the fact that eating shellfish is also an abomination in the Torah, which means it can’t be all that bad to be an abomination in the Torah.
Anyone who has thought for a little bit about the relation Christians see between the Mosaic law and the New Testament should see through such an argument, because the New Testament explicitly affirms the judgment of male-male and female-female sexual relations as bad while explicitly rejecting the dietary laws that the ban on eating shellfish was a part of. So that objection is pretty naive. Any Christian interpretive grid that seeks to minimize the Torah prohibition on same-sex sex acts can’t do so merely because we nowadays think it’s all right to eat shellfish, because there’s explicit allowance of that in the New Testament and explicit continuance of the harsh language about same-sex sex acts.
What occurred to me today, when reading Christopher Wright’s discussion of Deuteronomy 25, is that there’s a further problem with this objection. It’s not that the occurrence of eating shellfish lowers the negative judgment on homosexuality because an innocent enough act gets called an abomination. It’s the evil of eating shellfish and the other things that fall under this same term that go way up, and that includes the example Wright discusses from Deuteronomy 25 (cheating people in commercial ventures). Eating shellfish in the covenant context of God’s people called together to be separate from their neighbors is tantamount to deciding for yourself what you think God’s standards should have been when he instituted the dietary laws. We can’t read our acceptance of shellfish-eating into how serious eating shellfish would have been taken among those at the time.
The dietary laws were an important distinguishing feature of how Israel was to live in contrast to those around them. It reflected both abandonment of pagan worship practices and an affirmation of the things in nature that, in the Mosaic covenant, represented wholeness and unity among God’s people. It’s easy to lose sight of how serious it is to reject that when you think about how easily Christians eat shellfish today. It’s a complete misunderstanding of the cultural, indeed covenant, context of the Torah to think that the inclusion of shellfish as an abomination makes abominations not very serious.
Those who continue to hold to a high view of scripture, including the Torah, aren’t going to be able to dismiss the Torah pronouncements against abominations as easily as pointing out that we all eat shellfish now and don’t consider it an abomination. Any Christian does consider it an abomination to do something with the import of what eating shellfish would have been in that context. We just rightly don’t think eating shellfish in our context would have the same import. So any reconciliation of the prevailing secular view of homosexuality of our day with a high view of Christian scripture is going to have to look elsewhere. I don’t think it’s all that plausible that we should lessen how serious we take the Torah prohibitions on what it calls abominations to be just because it’s called an abomination to eat shellfish. We should instead increase our sense of the horror an ancient Hebrew would have had at the idea of eating shellfish.
Anyone who has thought for a little bit about the relation Christians see between the Mosaic law and the New Testament should see through such an argument, because the New Testament explicitly affirms the judgment of male-male and female-female sexual relations as bad while explicitly rejecting the dietary laws that the ban on eating shellfish was a part of. So that objection is pretty naive. Any Christian interpretive grid that seeks to minimize the Torah prohibition on same-sex sex acts can’t do so merely because we nowadays think it’s all right to eat shellfish, because there’s explicit allowance of that in the New Testament and explicit continuance of the harsh language about same-sex sex acts.
What occurred to me today, when reading Christopher Wright’s discussion of Deuteronomy 25, is that there’s a further problem with this objection. It’s not that the occurrence of eating shellfish lowers the negative judgment on homosexuality because an innocent enough act gets called an abomination. It’s the evil of eating shellfish and the other things that fall under this same term that go way up, and that includes the example Wright discusses from Deuteronomy 25 (cheating people in commercial ventures). Eating shellfish in the covenant context of God’s people called together to be separate from their neighbors is tantamount to deciding for yourself what you think God’s standards should have been when he instituted the dietary laws. We can’t read our acceptance of shellfish-eating into how serious eating shellfish would have been taken among those at the time.
The dietary laws were an important distinguishing feature of how Israel was to live in contrast to those around them. It reflected both abandonment of pagan worship practices and an affirmation of the things in nature that, in the Mosaic covenant, represented wholeness and unity among God’s people. It’s easy to lose sight of how serious it is to reject that when you think about how easily Christians eat shellfish today. It’s a complete misunderstanding of the cultural, indeed covenant, context of the Torah to think that the inclusion of shellfish as an abomination makes abominations not very serious.
Those who continue to hold to a high view of scripture, including the Torah, aren’t going to be able to dismiss the Torah pronouncements against abominations as easily as pointing out that we all eat shellfish now and don’t consider it an abomination. Any Christian does consider it an abomination to do something with the import of what eating shellfish would have been in that context. We just rightly don’t think eating shellfish in our context would have the same import. So any reconciliation of the prevailing secular view of homosexuality of our day with a high view of Christian scripture is going to have to look elsewhere. I don’t think it’s all that plausible that we should lessen how serious we take the Torah prohibitions on what it calls abominations to be just because it’s called an abomination to eat shellfish. We should instead increase our sense of the horror an ancient Hebrew would have had at the idea of eating shellfish.
