“De geheime geschiedenis van Leviticus”

Je komt zeer merkwaardige argumenten tegen bij sommigen die van mening zijn dat de Bijbel homoseksuele praktijken niet zou verbieden. Bijbelgeleerde dr. Idan Dershowitz schrijft dat “eerdere handschriften van de wetten in Leviticus 18 seksuele relaties tussen mannen zouden toestaan. ….. [Deze] eerdere handschriften zouden zijn aangepast in een poging om elke implicatie dat homoseksuele relaties eens waren toegestaan te verdoezelen“.

But I think a stronger claim is warranted. As I argue in an article published in the latest issue of the journal Hebrew Bible and Ancient Israel, there is good evidence that an earlier version of the laws in Leviticus 18 permitted sex between men. In addition to having the prohibition against same-sex relations added to it, the earlier text, I believe, was revised in an attempt to obscure any implication that same-sex relations had once been permissible.

In feite een duidelijk bewijs dat Leviticus inderdaad homoseksuele praktijken afwijst.

Dr. Al Mohler (SBTS) heeft een mooi en helder artikel hierover geschreven. “Wat Dersowitz “een klein beetje detective werk” noemt is niet anders dan de volgende stap in liberale bijbelwetenschap“. “Het argument van Dershowitz is verbeelding vermomd als geleerdheid“.

What Dershowitz means by “a little detective work” is just the next step in liberal biblical scholarship. By the nineteenth century, liberal scholars, first in Germany, began to take apart the Old Testament. Partly, this was due to the European embarrassment of the character of God and divine laws revealed in the Old Testament in general. At the center of the liberal offense was the Pentateuch, the Torah, the five Books of Moses.
The conclusion of his essay in the Times is even more revealing: “One can only imagine how different the history of civilization might have been had the earlier version of Leviticus 18’s laws entered the biblical canon.”

Indeed, one can only imagine. Of course, Dershowitz’s entire argument is imagination disguised as scholarship.

As New Testament scholar Robert Gagnon said of similar efforts: “Only in our day, removed as we are from ancient Near Eastern conventions, are these kinds of specious connections made by people desperate to find the slightest shred of support for homosexual practice in the Bible.”

Every single text in the Bible that speaks of same-sex sexual desire and same-sex sexual behaviors condemns them. In Leviticus 18:22, the condemnation extends to the use of the word abomination. Dershowitz argues that Leviticus 18:22 is “the principal prooftext” against homosexuality, and that is true for the Old Testament. In the New Testament, Paul takes the argument far beyond Leviticus. Trained as a rabbi and a teacher of the Scriptures, in Romans 1:18-32 Paul goes beyond a condemnation of males having sex with males. He also condemns women who have sex with women, exchanging “natural relations for those that are contrary to nature,” even as in male homosexuality the natural use of the woman is exchanged for “shameless acts with men.” Paul also makes clear that same-sex passion and desire is also sinful, contrary to both nature and divine command. For Christians, the most significant realization is that the crucial moral teachings of the Old Testament Holiness Code that are binding upon us are repeated, and often amplified, in the New Testament. Christians may eat shrimp without sin, for example, but are fully bound by laws against any sexual activity outside of marriage, the covenant union of one man and one woman“.

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