Many people will have been told that the sin of Sodom was homosexuality. Despite the fact that we use the word ‘sodomy’ to relate to homosexual sin, it is by no means certain that Sodom’s sin was homosexuality. It does not fit well with the Old Testament references to Sodom and Gomorrah. We also have to note that the idea of being ‘homosexual’ was not a concept in use until the 19th century AD when the word was first coined. However, that the sin of Sodom was ‘homosexuality’ is the traditional position, and it is the position taken by much of the worldwide Christian community.

But we are getting ahead of ourselves. Perhaps, first, I should set the scene. The Old Testament book of Genesis tells us that Abram’s nephew  chose to live in the Jordan valley. Genesis 13 is the first time we hear of this:

“And Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) … Abram settled in the land of Canaan, while Lot settled among the cities of the valley and moved his tent as far as Sodom. Now the men of Sodom were wicked, great sinners against the Lord.” [Genesis 13:10-13 ESV]

Not many chapters later in Genesis we get a substantial story of a meeting between Abram and God and two angels (all three appearing as men), that story develops into a bargaining by Abram with God to save the cities of Sodom and Gommorah, with God eventually promising not to destroy the two cities provided 10 righteous people could be found in the cities. [Genesis 18: 1-33]

Later, the two angels visit Sodom in the guise of men, they meet Lot sitting at the gates of the city. He invites them into his home. He shows the two ‘men’ hospitality. While they are with him, the book of Genesis tells us, “before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house. And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may know them.” Lot went out to the men at the entrance, shut the door after him, and said, “I beg you, my brothers, do not act so wickedly. Behold, I have two daughters who have not known any man. Let me bring them out to you, and do to them as you please. Only do nothing to these men, for they have come under the shelter of my roof.”  But they said, “Stand back!” And they said, “This fellow came to sojourn, and he has become the judge! Now we will deal worse with you than with them.” Then they pressed hard against the man Lot, and drew near to break the door down. But the men reached out their hands and brought Lot into the house with them and shut the door. And they struck with blindness the men who were at the entrance of the house, both small and great, so that they wore themselves out groping for the door. Then the men said to Lot, “Have you anyone else here? Sons-in-law, sons, daughters, or anyone you have in the city, bring them out of the place. For we are about to destroy this place, because the outcry against its people has become great before the Lord, and the Lord has sent us to destroy it.” So Lot went out and said to his sons-in-law, who were to marry his daughters, “Up! Get out of this place, for the Lord is about to destroy the city.” But he seemed to his sons-in-law to be jesting.” [Genesis 19: 4-14 ESV]

Genesis 19 goes on to tell of how Lot is removed from the city of Sodom by the two angels, Lot, his wife and his two daughters; and of how Sodom and Gomorrah are destroyed. The angels told Lot and his family to leave and to avoid looking back. But, in the story, Lot’s wife looks back and is turned into a pillar of salt.

There is no doubt that the Bible tells us that Sodom and Gommorah’s sins were very great. But what is it that led to the assumption that it was homosexuality that was the issue?

The key verse that is said to indicate that this is true is verse 5 of Genesis 19. “And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may know them.” [Genesis 19: 5]

There is a clear inference, in the word ‘know’, of sexual intercourse. But what is the motive and what is actually going on?

Lot does not interpret their request as a primarily homosexual request. He sees it as being something different. He offers his two daughters to the crowd, so that they might ‘know’ them instead. The desire of the crowd appears to be violent gang-rape. It is about power, control and abuse. The gender of those who were the objects of abuse is not important. But this is also, clearly, about the complete negation of the duty of hospitality.

There is nothing right about Lot offering his daughters to the crowd. It is heinous and wrong. It must raise questions for us today about Lot’s own righteousness. But it does say something very important about what was at stake. Abuse, dominance, control and rape. It has been accepted for sometime now that when a man rapes a woman, it is the exercise of dominance and power, enforcing his will on a woman, it is not primarily about sexual intercourse. The Rape Crisis Centre is clear about this. If there is no consent, “it’s not sex, it’s rape. No matter the circumstances.” [1] is also about hospitality. As Lot says, “Do nothing to these men, for they have come under the shelter of my roof.” [Genesis 19:8] We perhaps struggle to understand the gravity of this issue. Hospitality was a sacred trust.

Just as important is the theme of hospitality. As Lot says, “Do nothing to these men, for they have come under the shelter of my roof.” [Genesis 19:8] We perhaps struggle to understand the gravity of this issue. Hospitality was a sacred trust. This is emphasised, in the story, by Lot’s willingness to sacrifice his two daughters rather than give up his guests.

We know that, in Greek society, “hospitality, also called “guest-friendship,” was a social ritual expected of men in the Greek world. Under the rules of hospitality, men would be expected to host visitors, providing them with food, a bath, friendship gifts, the promise of safety for the night, and safe escorted travel to their next destination.” [2]

In Roman society, “Hospitium … [was] the … concept of hospitality as a divine right of the guest and a divine duty of the host. Similar or broadly equivalent customs were and are also known in other cultures, though not always by that name. Among the Greeks and Romans, hospitium was of a twofold character: private and public.” [3]

These values were shared throughout the ancient world and a failure to observe these values was a matter of grave dishonour. Great shame was brought on the household that failed to be hospitable. We, today, cannot fully enter into the gravity of that kind of failure.

From the story in Genesis, we have two areas to focus on as the awful sin of Sodom and Gommorah: violent gang-rape and negation of a sacred duty of hospitality. But what does the rest of the bible say about the sin of Sodom and Gommorah?

Sodom and Gommorah in the wider Old Testament

There are a number of references throughout the Old Testament to Sodom and Gommorah. Often these are graphic in their description of the punishment meted out on the two cities, see, for example: Deuteronomy 29:23. They are clear that Sodom and Gommorah had no shame, and flaunted their sinfulness before the world, see, for example:  Isaiah 3:8-9. They are used as comparators for the evil deeds of Israel itself, see for example: Jeremiah 23:14, Amos 4:11. The two cities are also used as a warning to others that Israel believes are godless evildoers, see for example: Isaiah 13:19.

Amid these various references are some which describe Sodom’s sin.

“Isaiah, in condemnatory mode, compares the nation of Judah to Sodom and Gomorrah, saying that Judah needs to learn to do good, to seek justice, to rescue the oppressed, to defend the orphan, and to plead for the widow. … There is no mention of sexual sin.” [Isaiah 1: 9-17][4: p39]

“The same pattern holds later in Isaiah, where Judah is judged for being like Sodom. Why? Because the people are ‘grinding the faces of the poor’.” [Isaiah 3: 9-15)][4: p39]

Ezekiel says: “Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did an abomination before me. So I removed them, when I saw it.” [Ezekiel 16:49-50 ESV] Ezekiel first focusses on Sodom’s pride, excess of food and prosperous need which did not result in care for the poor and needy. He then mentions an abomination. This is a term that we need to consider and we will do so later in this article.

There is one Old Testament passage that does not directly mention Sodom and Gommorah, but which appears to closely mirror the story from Genesis 18 & 19. That passage is in the book of Judges:

“In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah.  And his concubine was unfaithful to him, and she went away from him to her father’s house at Bethlehem in Judah, and was there some four months.  Then her husband arose and went after her, to speak kindly to her and bring her back. He had with him his servant and a couple of donkeys. And she brought him into her father’s house. And when the girl’s father saw him, he came with joy to meet him.  And his father-in-law, the girl’s father, made him stay, and he remained with him three days. So they ate and drank and spent the night there.  And on the fourth day they arose early in the morning, and he prepared to go, but the girl’s father said to his son-in-law, “Strengthen your heart with a morsel of bread, and after that you may go.”  So the two of them sat and ate and drank together. And the girl’s father said to the man, “Be pleased to spend the night, and let your heart be merry.”  And when the man rose up to go, his father-in-law pressed him, till he spent the night there again.  And on the fifth day he arose early in the morning to depart. And the girl’s father said “Strengthen your heart and wait until the day declines.” So they ate, both of them.  And when the man and his concubine and his servant rose up to depart, his father-in-law, the girl’s father, said to him, “Behold, now the day has waned toward evening. Please, spend the night. Behold, the day draws to its close. Lodge here and let your heart be merry, and tomorrow you shall arise early in the morning for your journey, and go home.”

But the man would not spend the night. He rose up and departed and arrived opposite Jebus (that is, Jerusalem). He had with him a couple of saddled donkeys, and his concubine was with him. When they were near Jebus, the day was nearly over, and the servant said to his master, “Come now, let us turn aside to this city of the Jebusites and spend the night in it.” And his master said to him, “We will not turn aside into the city of foreigners, who do not belong to the people of Israel, but we will pass on to Gibeah.” And he said to his young man, “Come and let us draw near to one of these places and spend the night at Gibeah or at Ramah.” So they passed on and went their way. And the sun went down on them near Gibeah, which belongs to Benjamin, and they turned aside there, to go in and spend the night at Gibeah. And he went in and sat down in the open square of the city, for no one took them into his house to spend the night.

And behold, an old man was coming from his work in the field at evening. The man was from the hill country of Ephraim, and he was sojourning in Gibeah. The men of the place were Benjaminites. And he lifted up his eyes and saw the traveler in the open square of the city. And the old man said, “Where are you going? And where do you come from?” And he said to him, “We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the Lord, but no one has taken me into his house. We have straw and feed for our donkeys, with bread and wine for me and your female servant and the young man with your servants. There is no lack of anything.” And the old man said, “Peace be to you; I will care for all your wants. Only, do not spend the night in the square.” So he brought him into his house and gave the donkeys feed. And they washed their feet, and ate and drank.

As they were making their hearts merry, behold, the men of the city, worthless fellows, surrounded the house, beating on the door. And they said to the old man, the master of the house, “Bring out the man who came into your house, that we may know him.” And the man, the master of the house, went out to them and said to them, “No, my brothers, do not act so wickedly; since this man has come into my house, do not do this vile thing. Behold, here are my virgin daughter and his concubine. Let me bring them out now. Violate them and do with them what seems good to you, but against this man do not do this outrageous thing.”  But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go.  And as morning appeared, the woman came and fell down at the door of the man’s house where her master was, until it was light.

And her master rose up in the morning, and when he opened the doors of the house and went out to go on his way, behold, there was his concubine lying at the door of the house, with her hands on the threshold. He said to her, “Get up, let us be going.” But there was no answer. Then he put her on the donkey, and the man rose up and went away to his home. And when he entered his house, he took a knife, and taking hold of his concubine he divided her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel. And all who saw it said, “Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day; consider it, take counsel, and speak.”

[Judges 19: 1-30]

The story continues with a gathering of the people of Israel and with the punishment of Gibeah and Benjamin in Judges 20 & 21.

There are strong parallels in this story from Judges with the story from Genesis. A key verse is directly equivalent:   “And they said to the old man, the master of the house, “Bring out the man who came into your house, that we may know him.”.” [Judges 19: 22] The story then develops with a very similar offer to the crowd before eventually the concubine is thrown out to the crowd who abuse her and leave her for dead.

This story provokes, in me, the same, if not more, revulsion as the Genesis story. But on this occasion the crowd go on to abuse the concubine in place of the man. There are no angels to prevent the abuse, this time. What we might call ‘homosexuality’ is clearly not the primary desire of the crowd. They wanted to dominate, to abuse, to destroy, to dishonour, to violently gang-rape the man, and the concubine was seen as an acceptable alternative recipient of their depraved actions. This is again a story of gang-rape and abuse. (There are parts of the Bible which I sincerely dislike.) And it also demonstrably clear, once again, that it is a story of flagrant disregard for the sacred duty of hospitality.

Sodom and Gommorah in the New Testament

There are four mentions of Sodom and Gommorah in the words of Jesus, two in Matthew and two in Luke:

Matthew 10:14-15 ESV: “And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gommorah than for that town.”

Matthew 11:23-24 ESV: “And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”

Luke 10:10-13 ESV: “But whenever you enter a town and they do not receive you, go into its streets and say, ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ I tell you, it will be more bearable on that day for Sodom than for that town. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.“

Luke 17:26-30 ESV: “Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulphur rained from heaven and destroyed them all— so will it be on the day when the Son of Man is revealed.”

None of these passages relate to ‘homosexuality’. The first, in Matthew 10 relates to a violation of ‘hospitality’. The second in Matthew 11 relates to a failure by towns to recognise Jesus’ ministry. The third relates again to a violation of ‘hospitality’. In Luke 17, in the last of these references, Jesus’ rebukes those who do not recognise the coming of the Kingdom of God.

Paul does not use Sodom and Gommorah as examples in his argument in Romans 1 & 2. He does mention them later in Romans as part of his discussion about righteousness coming through faith and not through obedience to the law. [Romans 9: 22-33]

He also does not refer to them in his argument in 1 Corinthians 6 (which incidentally includes a reference to homosexuality in the ESV and the NIV (later edition), most other translators, against the choice of the translators of the ESV and NIV, recognise the dubious and uncertain nature of the two Greek words which are translated in the ESV and NIV as ‘men who practice homosexuality‘.)

1 Timothy also does not include a reference to Sodom and Gommorah in the arguments made in chapter one, although in the ESV and the NIV, verse 10 suffers from the same failure to recognise the uncertain nature of the Greek words which are translated as ‘men who practice homosexuality‘. [1 Timothy 1:10]

2 Peter does mention the two cities and God’s rescue of Lot, in an argument about God’s ability to protect the godly from trials. [2 Peter 2: 6-9]

The final reference in our bibles to Sodom and Gommorah comes in Jude 1:7 and talks of their punishment for indulging in sexual immorality and pursuing ‘unnatural desire‘. [Jude 1:7]

To summarise what we have already established:

• Genesis sees the sin of Sodom and Gommorah as that of gang-rape, abuse of power and significantly, a violation of ‘hospitality’.
• The wider Old Testament seems to support this but includes pride, excess of food and prosperity which did not result in care for the poor and needy. In one place, in Ezekiel 16, in addition a failure to care for the poor and needy, there is mention of an abomination. As already promised, we will come back to that term later in this article.
• Jesus uses Sodom and Gommorah as examples of violation of ‘hospitality’ and what will happen to those who fail to recognise the coming of God’s kingdom. He also says that what happened to Sodom and Gommorah is nothing compared to what will happen to those who fail to accept the evidence of his miracles.
• Paul uses the two cities as part of his arguments about righteousness coming through faith in Romans. Although not specifically in Romans 1 or 2. He does, however, use words in 1 Corinthians 6 (and which also appear in  1 Timothy 1) which some modern translators have chosen to render as ‘men who practice homosexuality‘. We clearly need to look at these references in more detail, but must note that neither of these passages mention Sodom and Gommorah.
• Jude mentions ‘unnatural desire‘ and in doing so mentions Sodom and Gommorah. We clearly needed to consider this in more detail.

This means that apart from three possible references in our Bibles we have no grounds for considering the sin of Sodom to be ‘homosexuality’. But, let’s look at each of these references in turn: abomination; unnatural desire; and ‘men who practice homosexuality’.

An Abomination

The ESV translates the Hebrew word in Ezekiel 16:50 as ‘an abomination‘, the NIV translates this as ‘detestable things’, the King James, as ‘abomination’, the NRSV, as ‘abominable things’. There is a reasonable consistency in these translations.

Wikipedia offers the following …

“Abomination (from Latin abominare ‘to deprecate as an ill omen’) is an English term used to translate the Biblical Hebrew terms shiqquts שיקוץ‎ and sheqets שקץ‎, which are derived from shâqats, or the terms תֹּועֵבָה‎, tōʻēḇā or to’e’va (noun) or ‘ta’ev (verb). An abomination in English is that which is exceptionally loathsome, hateful, sinful, wicked, or vile. The term shiqquts is translated abomination by almost all translations of the Bible. The similar words, sheqets, and shâqats, are almost exclusively used to refer to unclean animals. The common but slightly different Hebrew term, tōʻēḇā, is also translated as abomination in the Authorized King James Version, and sometimes in the New American Standard Bible. Many modern versions of the Bible (including the New International Version and New English Translation) translate it detestable; the New American Bible translates it loathsome. It is mainly used to denote idolatry; and in many other cases it refers to inherently evil things such as illicit sex, lying, murder, deceit, etc.; and for unclean foods.” [5]

Wikipedia is not the worst place to start looking for meanings of words. But it should definitely be treated with caution. We can confirm, elsewhere, that the word used in Ezekiel 16:50 is תוֹעֵבָ֖ה … ṯō-w-‘ê-ḇāh. [6] Transliteration of the Hebrew text can at times be a little confusing, as the same word can be rendered slightly differently, phonetically, in our own script. There is, however, no doubt that the word used in Ezekiel 16:50 is the same word as used in Leviticus 18:22 which says:

“You shall not lie with a male as one lies with a female; it is an abomination.” [Leviticus 18:22]

So, surely this is the conclusive link, there is a verse that confirms that the sin of Sodom with homosexuality. … But does it?

It am not an expert on the Hebrew text, but I am told that “the Hebrew word “toevah” (translated “abomination” and “detestable act”) is a cultic, not a moral, term. The English “abomination” means abhorrent, loathsome, unspeakably bad. Toevah means ritually unclean. Eating pork is toevah; having sex with a menstruating woman is toevah. You cannot come to worship after doing these things until you have been purified.” [7]

Greg Koukl quotes this as being a fair understanding of the word but insists that to use this in an argument to minimise the ‘abomination’ involved, is, in his view, unacceptable. He takes a traditional position on this matter. In the context of Leviticus 18 there is a series of different condemnatory statements about sexual sin and, in that context, Koukl dismisses any distinction between ‘cultic’ and ‘moral’ meanings of the word. And, in that context, his arguments have some weight. When we look at that passage, we will need to listen carefully to what he is saying.

However, here, we are trying to ascertain the meaning of the Hebrew word in a different context, that of Ezekiel 16, not Leviticus 18 or 20.

If, as Koukl says, the word usually has a ‘cultic’ rather than ‘moral’ meaning. How is it used in other parts of the Old Testament than Leviticus 18?

Patrick Beaulier notes the usage of tōʻēḇā in Leviticus and then shares details of its usage elsewhere in what we call the Old Testament. He highlights the following: [8]

• Every shepherd was “an abomination” unto the Egyptians (Genesis 46:34).
• Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice “the abomination of the Egyptians” (Exodus 8:26); i.e., the cow or ox, which all the Egyptians held as sacred and so regarded as sacrilegious to kill.
• Proverbs 6:16-19 lists seven things which are also abominations: “haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are swift in running to mischief, a false witness who utters lies, and one who spreads strife among brothers.”
• Tōʻēḇā is also used in Jewish scriptures to refer to: idolatry or idols (Deuteronomy 7:25, Deuteronomy 13:14, Isaiah 44:19); illicit sex (e.g. prostitution, adultery, incest) (Ezekiel 16:22,58, Ezekiel 22:11, Ezekiel 33:26); illicit marriage (Deuteronomy 24:2-4); … temple prostitution (1Kings 14:24); child sacrifice to Molech (Jeremiah 32:35); cross-dressing – likely for the sake of confusing a person for illicit reasons (Deuteronomy 22:5); cheating in the market by using rigged weights (Deuteronomy 25:13-19, Proverbs 11:1); dishonesty (Proverbs 12:22); dietary violations (Deuteronomy 14:3); stealing, murder, and adultery, breaking covenants (Jeremiah 7:9,10); usury, violent robbery, murder, oppressing the poor and needy, etc. (Ezekiel 18:10-13).

Given this range of different things that are called tōʻēḇā, from relatively minor things to more serious matters; and things which are clearly culturally related to things which have a more lasting relevance, it is difficult to be sure that the use of the word in Leviticus necessarily is parallel to that in our passage from Ezekiel. It is a presumption to assume that the usage of the word is exactly the same.

We need to leave discussion of the Leviticus passages for another time, but this does leave us with a significant level of confidence that the word tōʻēḇā in Ezekiel is most likely to be best translated as ‘taboo’ or by a very similar word.

Of further interest is what Beaulier notes in the Talmud, specifically Sanhedrin 109b: [9]

“When there was anyone who had a row of bricks, each and every one of the people of Sodom would come and take one brick and say to him: I am taking only one, and you are certainly not particular about so inconsequential an item, and they would do this until none remained. And when there was anyone who would cast garlic or onions to dry, each and every one of the people of Sodom would come and take one and say to him: I took only one garlic or onion, and they would do this until none remained.” [9]

“There were four judges in Sodom and they were named for their actions: Shakrai, meaning liar, and Shakrurai, habitual liar, Zayfai, forger, and Matzlei Dina, perverter of justice.” [9]

“When a poor person would happen to come to Sodom, each and every person would give him a dinar, and the name of the giver was written on each dinar. And they would not give or sell him bread, so that he could not spend the money and would die of hunger. When he would die, each and every person would come and take his dinar.” [9]

“There was a young woman who would take bread out to the poor people in a pitcher so the people of Sodom would not see it. The matter was revealed, and they smeared her with honey and positioned her on the wall of the city, and the hornets came and consumed her. And that is the meaning of that which is written: “And the Lord said: Because the cry of Sodom and Gomorrah is great [rabba]” (Genesis 18:20). And Rav Yehuda says that Rav says: Rabba is an allusion to the matter of the young woman [riva] who was killed for her act of kindness. It is due to that sin that the fate of the people of Sodom was sealed.” [9]

These quotations are typical of the material in that part of the Talmud, there is no mention of sexual sins of any kind! At the end of that section, in the last quotation above, there is commentary from scholars. They affirm that it was the matters covered immediately above that were the sin(s) that brought condemnation on Sodom.

This evidence, together with the uncertainty over the use of tōʻēḇā and the matters discussed earlier in this article means that it is really difficult, with integrity, to assume that the sin of Sodom was ‘homosexuality’.

It is also difficult to see that the word tōʻēḇā is rightly to be translated as ‘an abomination’ on every occasion. The term tōʻēḇā may often have had a different meaning: “something permitted to one group, and forbidden to another. Though there is (probably) no etymological relationship, toevah means taboo.” [10] I don’t think I could express quite the same level of certainty over the meaning of tōʻēḇā, as in that quotation, but even so, its use in many situations is probably closer to ‘taboo’ than ‘abomination’.

Unnatural Desire

What does Jude mean by ‘unnatural desire‘? [Jude 1:7, ESV]

Let’s take the expression in context first. Jude 1: 6-7 says:

“And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day—just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire (sarkos heteras), serve as an example by undergoing a punishment of eternal fire.” [Jude 1:6-7]

There is a case to be made that Jude’s comment about sarkos heteras (“other flesh”) is a reference to sex with angels. Verse 6 is probably a reference back to Genesis 6: 1-4 which in Jewish thought has angels indulging in sex with humans. So, in context, in Jude “it is not far fetched to think that the “other flesh” in verse 7 is a reference to the men of Sodom trying to have sex with Lot’s angelic visitors. If this interpretation is correct, it makes it less likely (though not … impossible) to see the sin of Sodom as being … the sin of homosexual practice.” [11]

However, this is not accepted by those who hold the traditional position on human sexuality.

There is definitely some warrant for thinking that Jude is making reference to Sodom and Gomorrah’s ongoing and persistent sin, whatever that sin was, rather just one occasion of Tring to have sex with angels.

But, Jude’s understanding of what happened in Sodom is at variance with the significant majority of Old Testament thought which, as we have seen, was primarily concerned with, either a negation of the sacred duty of ‘hospitality’, or about an ongoing failure to care for the poor and needy.

Jude does seem to be referring to Sodom’s ongoing sin, not just one sin on one occasion. In the context of his letter, this is related to angels who had perverted desires for human women. (Genesis 6: 1-4) The evidence of the Genesis story is that the men of Sodom intended violent gang-rape. So, whatever Jude means by ‘sarkos heteras‘. We have to subject Jude’s interpretation to the wider position of scripture which is that Sodom’s sexual sin was violent gang-rape. In the case in the Genesis story this happened to be focussed two men (who unknown to the men of Sodom were actually angels), but as that story played out could easily have been the violent gang-rape of two women. Their behaviour was probably typical of their actions on other occasions as they would readily set aside the sacred duty of hospitality for their own gratification.

We leave this passage in Jude with a sense of confusion about what is meant by Jude. It is not strong enough evidence to lead us to assume that the ultimate sin of Sodom was ‘homosexuality’. Neither is it reliable ground on which to make a firm case that Sodom’s sin was not ‘homosexuality’.

Men Who Practice Homosexuality

This phrase is used in two translations of the Bible, the ESV and the 2011 revision of the NIV. This ‘catch-all’ phrase in these two translations is not warranted by the individual greek words used in these two contexts.

In our discussion of Sodom’ sin we could ignore the question of these two words. Neither reference (1 Corinthuans 6 or 1 Timothy 1) includes a direct reference to Sodom and Gomorrah. However, the way the two Greek words are treated is a case of over simplification by the translators. In an endeavour to simplify a reading of the text, they have allowed their assumptions to narrow down meaning and perhaps even obfuscate what is true. The truth is that scholars either do not know, or cannot agree on the meaning of two Greek words, The two words are arsenokoitai (ἀρσενοκοίτης) and malakoi (μαλακοὶ). Their exact meanings are lost in the past and scholars have been debating the best translation of the words for some length of time.

The assumption that the translators of the ESV and the NIV make is that together they are a kind of ‘catch-all’ for all homosexual acts. This is just one opinion.

Look at how leading English translations treat these two words in 1 Corinthians 6:9: [12]

“men who practice homosexuality” (ESV; a marginal note reads, “The two Greek terms translated by this phrase refer to the passive and active partners in consensual homosexual acts”)

“men who have sex with men” (NIV [2011]; a marginal note reads, “The words men who have sex with men translate two Greek words that refer to the passive and active participants in homosexual acts”)

“male prostitutes … homosexual offenders” (NIV [1984]

“effeminate … homosexuals” (NASB 1995; a marginal note to the first word reads, “i.e. effeminate by perversion”

“effeminate … sodomites” (NKJV)

“effeminate … abusers of themselves with mankind” (AV)

“These translations appear to agree that the individuals in view are men who are engaged in some kind of sexual activity of which Paul disapproves. But the translations’ differences outshine their agreement. Should the terms be understood together or separately? Does the term malakos denote male homosexual activity (generally), the passive participant in a homosexual act, a man who engages in paid sexual activity with other men, or an effeminate man? Does the term arsenokoites denote male homosexual activity (generally) or the active participant in a homosexual act (specifically)?” [12]

Reviewing the evidence in commentaries and academic literature only widens the uncertainty over the meaning of these words. A survey of the commentaries and academic literature would yield further possibilities.

I have taken the short notes above from a conservative evangelical website [12] to illustrate that this breadth of meaning has to be embraced before the argument on that website concludes that, when taken together, the two words are a kind of ‘catch-all’ phrase which embraces all homosexuality, both inclination and action. So, many who hold the traditional position on ‘homosexuality’ argue that the particular texts which use these words, 1 Corinthians 6 and 1 Timothy 1, say that “homosexuals” will not inherit the kingdom of God. Hence, the church cannot affirm same-sex relationships without abandoning the gospel.

We have, however, to be very careful in dealing with these two words and look as closely as we can at their use in antiquity within the cultures of Paul’s day, and we must particularly endeavour not to read back into them the cultural categories of our own times. This is a trap which we can all fall into so easily.

The term malakoi literally meant “soft,” in the Greco-Roman culture of Paul’s day. It was  often used to refer to, a lack of self-control, weakness, cowardice, and laziness. These were seen as negative characteristics and were often attributed to women in the societies of Paul’s day.

“The term was also long translated as ‘effeminate.’ Although most uses of the term in ancient literature were not related to sexual behaviour, men who took the passive role in same-sex relations were sometimes called ‘malakoi’, which is why many non-affirming Christians argue that it represents a condemnation of same-sex relationships. But even in sexual contexts, ‘malakos’ was most frequently used to describe men who were seen as lacking self-control in their love for women. It’s only in the past century that many Bible translators have connected the word specifically to same-sex relationships. More common English translations in past centuries were terms such as ‘weaklings’, ‘wantons’, and ‘debauchers‘.” [13]

Even so, doesn’t Paul’s practice of using malakoi and arsenokoti in tandem make it likely that he uses it in a way that refers to what we call ‘homosexual behaviour’?

The term arsenokoites “comes from two Greek words: arsen, meaning ‘male’, and koites, meaning ‘bed’. Those words appear together in the Greek translation of Leviticus 20:13, leading some to speculate that Paul coined the term arsenokoites in order to condemn same-sex behaviour.” [13] Whether this is a speculation rather than a warranted assumption is a matter of dispute, as traditionalists argue that it is the most likely meaning of the word as Paul used it.

Speaking from a liberal perspective, Carolyn V. Bratnober argues in ‘Legacies of Homosexuality in New Testament Studies: Arsenokoitai and malakoi, fornicators and sodomites, in the history of sexuality and scripture‘, that “the tragedy of conservative homophobia in the 1980s was this: that antihomosexual usage of biblical texts was enflamed by HIV/AIDS discourse—while, at the same time, the effects of the HIV/AIDS epidemic on communities in poverty and communities of colour were unreported for so long that the epidemic devastated these communities to a greater extent than it did gay communities. Progressive biblical scholars, as well as Christian Religious Right leaders, fed this focus on homosexuality in their studies of New Testament texts. They focused so much on homosexuality that they missed the big picture: anti-imperial, anti-exploitation theology. President Reagan’s condemnations of “welfare queens” and “moral failures,” bolstered by his supporters on the Religious Right, co-opted a version of Pauline ethics that supported empire rather than opposed it. Failure to acknowledge this deeply problematic history of Biblical literature is harmful for the contemporary LGBTQ community and for combatting the legacies of racism in the United States. There is a deep and urgent need for Biblical scholars and historians to heed the words of Emilie Townes and others calling for efforts toward a counterhegemonic history that overturns pervasive racist myths and invisibilized narratives that continue to marginalize oppressed groups based on perceived collective characteristics. Biblical scholars and those who utilize scriptural resources in their work must address the historic use of Pauline epistles in homophobic discourse. They must acknowledge that terms such as arsenokoitai and malakoi referred to those who were vulnerable to sexual and economic exploitation through the social institutions of slavery and forced sex in the Roman Empire.”  [14: p51-52]

She is prepared to state categorically that the translation of arsenokoitai and malakoi to mean “homosexuals” or “sodomites” in the NRSV is false. “The idea of the ‘sin of Sodom’ can be traced to Biblical texts [although I question the link to ‘homosexual actions], but not ‘sodomy or ‘sodomites’- these terms were developed in the medieval period.” [14: p46] And she mentions the work of Scroggs, who argued that  malakoi and arsenokoitai referred to counterparts in sexual encounters where prostitution and economic exploitation were involved—that malakoi would have had the meaning of a specific role, something similar to an “effeminate call-boy” or passive recipient in penetrative sex, and that arsenokoitai would have meant the active partner “who keeps the malakos as a mistress or hires him on occasion.”[14: p18][15: p108]

Scroggs mentions that the two words appear side by side in 1 Timothy 1 along with a third term andropdistai “which was used in several other ancient sources to describe one who is a kidnapper or, literally, a slave-dealer.” [15: p118-120] Scroggs interprets the author of 1 Timothy’s inclusion of andropodistai in his list of vices as a reference to specific forms of the sex economy “which consisted of the enslaving of boys as youths for sexual purposes.” [15: p121] so, if it was this institution of sexual slavery that was being condemned in 1 Timothy and even in 1 Corinthians, then it is slavery and rape
which must be the subject of all scholarship on arsenokoitai and malakoi in the
New Testament—not ‘homosexuality’ as such. [14: p18]

Bratnober spends some time delving into the appropriate meaning of these two words, but ultimately concludes that much energy has been wasted on this work which would have been better spent on wider issues such as “those who were vulnerable to sexual and economic exploitation through the social institutions of slavery and forced sex in the Roman Empire. [14: p52]

Just as we looked at early Jewish interpretations of the ‘sin of Sodom’, we do well, in the context of this article to note that some modern Jewish scholars talk of the ‘sin of Sodom’ as prohibited, because “the Canaanites used homosexual acts as part of their pagan rituals. Therefore the Israelites were prohibited from doing this, not because it was an act between two men but because it was symbolic of pagan ritual. In today’s world this prohibition now has no meaning (and homosexual sex is permitted).” [Rabbi Michele Brand Medwin, as quoted by Patrick Beaulier] [8]

So, what is the substance of my argument about the words arsenokoitai (ἀρσενοκοίτης) and malakoi (μαλακοὶ). It is simply this, that there remains sufficient disagreement about the meaning of these words among scholars, some of whom take a conservative position, others who are more liberal. We are actually unable to be clear of their meaning and tend to take the meaning(s) that most suit our own arguments. The translators of the revised version of the NIV [2011] and of the ESV abandon the middle ground and assert both in the text and in the margin that these two terms are effectively used together in a ‘catch-all’ way to relate to all forms of homosexuality. This is very far from certain. The NIV and ESV translators should have accepted the ongoing struggle with the translation of these two difficult words (perhaps using the words which appeared in the original 1984 version of the NIV (male prostitutes … homosexual offenders) and should have placed commentary in the margins which commented on their particular stance in the debate.

Conclusions

Where does this leave us?

In this article we have established that:

• Genesis sees the sin of Sodom and Gomorrah as that of gang-rape, abuse of power and very significantly, a violation of ‘hospitality’.
• The wider Old Testament seems to support this but includes pride, excess of food and prosperity which did not result in care for the poor and needy. In one place, in Ezekiel 16, in addition a failure to care for the poor and needy, there is mention of an abomination. We sought to address the meaning of the Hebrew word in the context of Ezekiel 16 and concluded that the original Hebrew word is best seen in that context to mean something like ‘taboo’ rather than ‘abomination’.
• We noted Jesus’ use of Sodom and Gommorah as examples of violation of ‘hospitality’ and what will happen to those who fail to recognise the coming of God’s kingdom. He also says that what happened to Sodom and Gommorah is nothing compared to what will happen to those who fail to accept the evidence of his miracles.
• Jude’s use of words which have been translated in the ESV as ‘unnatural desire’ – sarkos heteras (other flesh), is confusing. We left that passage in Jude with a sense of confusion about what is meant by Jude. It is not strong enough evidence to lead us to assume that the ultimate sin of Sodom was ‘homosexuality’. Neither is it reliable ground on which to make a firm case that Sodom’s sin was not ‘homosexuality’.
• And finally, Paul uses the two cities, Sodom and Gommorah, as part of his arguments about righteousness coming to God through faith in Romans. Although he does not use them specifically in Romans 1 or 2. He does, however, use words in 1 Corinthians 6 (and which also appear in  1 Timothy 1) which some modern translators have chosen to render as ‘men who practice homosexuality’. We clearly needed to look at these references in more detail, but we also had to note that neither of these passages directly mention Sodom and Gomorrah. We discovered that the evidence for that translation of the two words taken together is dubious.
• So we discussed possible options for the translation of malakoi and arsenokoitai, our conclusion was the the meanings are confusing and that commentators view the words in different ways. My conclusion was that translators should accept that the meanings of the two words are uncertain and that translations of the Bible should continue to recognise this.

The overall conclusion of this article is that the sin of Sodom cannot simply be seen as ‘homosexuality’ but rather as a range of sins taken together: violent gang-rape, egregious abandonment of the sacred duty of hospitality, pride, and a corrupt system which failed the poor and needy.

References

1. https://rapecrisis.org.uk/get-informed/types-of-sexual-violence/what-is-rape, accessed on 16th February 2023.
2. https://www.sparknotes.com/lit/odyssey/context/historical/hospitality-in-ancient-greece, accessed on 16th February 2023.
3. https://en.wikipedia.org/wiki/Hospitium, accessed on 16th February 2023, cf. Hugh Chisholm ed.; Hospitium; in Encyclopædia Britannica. Vol. 13 (11th ed.), Cambridge University Press, 1911, p801.
4. Jonathan Tallon; Affirmative: Why You Can Say Yes to the Bible and Yes to People Who Are LGBTQI+; Richardson Jones Press, 2022.
5. https://en.m.wikipedia.org/wiki/Abomination_(Bible), accessed on 16th February 2023.
6. https://biblehub.com/text/ezekiel/16-50.htm, accessed on 16th February 2023.
7. Greg Koukl; Leviticus and Homosexuality; https://www.str.org/w/leviticus-and-homosexuality, accessed on 16th February 2023.
8. https://www.sefaria.org/sheets/196548?lang=bi, accessed on 17th February 2023.
9. The William Davidson Talmud (Koren – Steinsaltz), Sanhedrin 109b.
10. https://wp.me/ppy6l-1C, accessed on 17th February 2023.
11. https://www.thegospelcoalition.org/blogs/kevin-deyoung/what-does-jude-7-mean-by-other-flesh, accessed on 17th February 2023.
12. https://gospelreformation.net/pauls-understanding-of-sexuality/?print=print, accessed on 18th February 2023.
13. https://reformationproject.org/case/1-corinthians-and-1-timothy, accessedon 18th Fenruary 2023.
14. Carolyn V. Bratnober; Legacies of Homosexuality in New Testament Studies: Arsenokoitai and malakoi, fornicators and sodomites, in the history of sexuality and scripture; Union Theological Seminary, New York, 2017.
15. Robin Scroggs; The New Testament on Homosexuality: Contextual Background for Contemporary Debate; Fortress Press, Philadelphia, 1983.

There seems to be a growing feeling within the Church of England that it is time for change. There is increasing evidence that many, both clergy and laity, see a need for change over the Church’s position on human sexuality. [13]

Three Church of England Bishops now say that Church of England clergy should be able to conduct and bless gay marriages. The Bishop of Oxford, The Right Reverend Dr. Steven Croft, wrote an essay in the late Autumn where he apologised for his views being “slow to change” and any hurt he had caused. [14] He was joined by the Bishops of Worcester and Dudley, the Right Reverend Dr. John Inge, and Right Reverend Martin Gorick respectively.

In his essay, titled Together in Love and Faith, Croft writes that gay clergy should also be able to marry partners. He identifies the debate around same-sex marriage as “what seems to me to be the most pressing question requiring resolution”. [20]

The increasing sense that change is needed is a cause of much angst for those arguing for the traditional position on human sexuality to remain the Church’s commitment and doctrine.

Over the winter of 2022/2023, the Bishops in the UK continued their discussions which have followed on from the latest listening exercise ‘Living in Love and Faith’. But the structures of the Church of England mean that decisions over this kind of issue are made by the General Synod advised by the Bishops, not, ultimately, by the Bishops themselves. In February 2023, the Bishops plan to bring the discussion back to the General Synod for debate.

It seems somewhat invidious to try to talk about the issues involved in an objective, theological way. As, ultimately, this is a discussion about people’s lived experience and about their very being.

I have, however, recently been drawn into discussion about human sexuality. I am all too aware of the strength of feeling among those who are committed to the traditional position and I have been seeking to revisit the debate in the light of ‘Living in Love and Faith‘, which is the current relevant discussion material produced by the Church of England. This has been a time for reconsidering the conclusions I have reached, in a less structured way, in the past. 

‘Inclusion’ or ‘Exclusion’? ‘Affirmation’ or ‘Rejection’? These are the essential dynamics of the debate, at least as I understand they are perceived by those who are members of LGBTQI+ communities. Within the Church of England and the Anglican Communion, the issues generally revolve around fealty to the Bible and the inherited traditions of the Church. The ‘orthodox’ position and whether it is reasonable to revisit it.

In February 2017, the Archbishops of Canterbury and York announced a decision to begin a project that would become Living in Love and Faith, they coined a powerful and controversial phrase. “The work that they were proposing on sexuality and marriage would, they said, reflect a radical new Christian inclusion in the Church. This must be founded in Scripture, in reason, in tradition, in theology and the Christian faith as the Church of England has received it; it must be based on good, healthy, flourishing relationships, and in a proper 21st century understanding of being human and of being sexual.” [11]

That proposal begs the question of what ‘radical new Christian inclusion’ might mean. The call to a ‘holy life’ could lead to forms of exclusion. A tension between inclusion and exclusion is evident in the pages of the Old Testament. Moabites, for instance are unambiguously excluded from God’s people (Deuteronomy 23:3-6), yet Ruth, the Moabite, is included and becomes the great-grandmother of King David. Two distinct voices exist in the Old Testament and it is no stretch to argue that the story “of Ruth stands closer to the overall moral and spiritual heart of the Old Testament, and of the faith rooted in it, than does the paragraph in Deuteronomy 23.3-6. It lines up, for instance, with the prophecy in Isaiah, in which God promises to bring foreign peoples ‘to my holy mountain, and make them joyful in my house of prayer …. for my house shall be called a house of prayer for all peoples’ (Isaiah 56.7). The judgement that Christians should privilege Ruth over the paragraph in Deuteronomy looks to be in line with the priorities of the Old Testament itself, quite apart from that of the New Testament.” [12: p225]

“The question then perhaps arises whether, if the law in Deuteronomy 23 is relativized in the book of Ruth, there might be a similar relativizing or deprivileging of the Levitical prohibition of same-sex intercourse? Or does the absence of any texts commending what Leviticus condemns challenge such relativization?” [12: p225]

It is worth noting that “Exclusion in the New Testament is not about policing the boundary around a community that consistently achieves and maintains some standard of excellence. Rather, exclusion is reserved for those who reject and work against the Church’s calling, and who persist in that despite all attempts to win them round (Matthew 18.15-18; 1 Corinthians 5.3-6,11-13; 2 Thessalonians 3.6; Titus 3.9-11). The Church is a community called to stand against those forces in the wider world that reject and betray the love of God. It is called to recognize those forces and tendencies, to speak out against them, and to call its neighbours away from them. It is called to keep itself from falling into them – and to ask God’s forgiveness and help whenever it fails. … There is therefore, an unavoidable negotiation of inclusion and exclusion in the life of the Church of England which has often handled this negotiation very badly. It has all too often taken to policing its boundaries – refusing people welcome unless they measure up. It has often practised exclusion in ways that line up all too well with the forms of marginalization and oppression that mar the wider world.” [12: p226]

“The church has sometimes made those whose marriages end in divorce feel unwelcome, and has often made LGBTI+ people feel that they don’t and can’t belong, simply because of who they are. We have, all too often, defined inclusion and exclusion by some standard other than the holiness, glory and love of God.” [12: p226]

Some believe that “the Church has failed to live up to its calling to inclusion, that it is being challenged to do much better by voices both from within and from wider society, and that it needs to rethink the images of sin and holiness that it proclaims, recognizing the ways in which they have been used to exclude. They believe that the Church needs to be much more inclusive, to better reflect the loving holiness of God. Others, while agreeing that there are undoubtedly issues of injustice and wrongful discrimination that call for repentance and redress, believe that the Church is called to uphold a distinctive way of life in the areas of sexuality and gender. They believe the Church is called to uphold forms of holy living that cut across many of our society’s understandings of what is permissible or desirable – and that might well conflict with understandings of inclusion widespread in our society. They believe that this distinctive way of life is profoundly good for human beings, and that upholding it is itself a way of displaying the love of God.” [12: p227]

“Christians … agree that the Church ought to be a community where everyone is welcome. No one should be made to feel excluded simply because of who they are. The Church is meant to be a community that welcomes the poor, the marginalized, the excluded and the deprecated. We agree that the Church often fails in this calling and needs to repent of those failings. The Church is a community of people all of whom fail to follow God’s way consistently. We misunderstand. We harm ourselves and one another. We don’t live up to the standards that we proclaim. The Church should be a community of mercy. It should be a place where the weakness of our wills and the failures of our understanding can be acknowledged. It should be a community where we can face up to the harm that we have done and are doing, as well as recognizing the harm that has been done to us. The Church should be a community of grace. It should enable us to confess our sins to God, in confidence of forgiveness. It should help us to repent – to turn, and to keep on turning, towards the life God has called us into. It should be a community in which every person is enabled to follow this pattern of acknowledgement, confession and repentance, and to keep on following it.” [12: p228]

“In the areas of identity, sexuality, relationships and marriage, however, we disagree about the patterns of behaviour that are consistent with this community’s calling. We disagree, therefore, about the kinds of change called for from the people who are welcomed into this community. We disagree about what it would look like for someone to work persistently against the life to which this community is called.” [12: p228]

‘Identity’ complicates matters. When we say to people whose very identity is that of a trans man or who have experience great liberation when they transitioned or a lesbian in a long and faithful relationship, ‘You are welcome, but we think that the way that you describe yourself is seriously mistaken, while you continue to live this way your involvement will be limited and you certainly will not be able to exercise leadership in this community’ How can we really expect them to agree that the Church is actually willing to welcome them as the person they believe themselves to be. Our welcome is very likely to be experienced as rejection and exclusion, “especially if [they] notice that no such questions about sexual activity are asked of [their] straight friends, and that nobody criticizes those friends when they say how central those relationships are to their identity and their well-being.” [12: p229]

“Yet for those of us who do believe sexual relationships between people of the same sex are sinful, or that transitioning gender is a rejection of God’s good intention for us, the making of distinctions like this is unavoidable. It is a normal and necessary feature of the welcome that the Church extends to all. If the Church is understood as the community of those who follow the way of Christ, and if that way truly is incompatible with these behaviours, then it is necessary at some point to communicate that such ways of life are sinful and subject to God’s judgement. That means communicating God’s call to repentance as the means of being fully included in the life and ministry of the Church.” [12: p229]

“Others of us disagree. We believe that there is nothing about same-sex sexual relationships, or about transitioning, that is incompatible with the life of Christ’s body. We therefore believe that placing limits on people’s full involvement in the life of the Church because of these things is a betrayal of the Church’s calling and identity. If the Church is the community of those who follow the way of Christ, and if that way truly is incompatible with this kind of exclusion, then people need to be challenged to leave behind behaviour that perpetuates these exclusions.” [12: p229]

“How are Christians to discern what is compatible, and what is incompatible, with the life of Christ’s body? How are we to discern what is holy – what embodies and communicates the loving kindness of God?” [12: p229]

“How is the Church of England to handle deep disagreements about these matters – disagreements about which forms of life are to be commended as holy and fitting for those in Christ, and which named as sins from which one needs to seek God’s grace and power to turn away?” [12: p229]

As part of the debate the Church of England has sought to listen to those for whom the matters being discussed are their lived experience and to those who seek to follow Christ as people in same-sex relationships, or who have transitioned from one gender identity to another.

I have discovered an illuminating book, written by Marcus Green and published by Kevin Mathew, entitled, “The Possibility of Difference: A biblical affirmation of inclusivity.” He is gay and I am not, but his words give me a sense of hope. I pray that there might be more who express similar views from both a traditionalist and a progressive perspective in the Anglican Communion as the months and years unfold. His position, it seems to me, is at one with the history of the Anglican Communion when it has been at its very best – a place where difference is acknowledged and talked about and where every effort is made to remain united as one family.

Green says: “As an evangelical and as a gay man, I want to be able to open my Bible and talk to others with open Bibles without there being no-go areas. I want to be able to disagree with traditionalist, conservative takes on sexuality without calling other people homophobes and without them doubting my commitment to Christ. I don’t want or need everyone to agree with me; though that would be nice for them… And I really don’t want the Church I belong to and love to split because people who are actually my friends think I’m worth splitting the Church over. … Seriously, I’m not worth splitting the Church over. … So I want to find a way of looking at the Scriptures that is fair and biblical, and which lets those who disagree with me understand that we have the same heart and follow the same Lord. We just disagree. Sometimes quite strongly. But hope we’re trying (in Archbishop Justin Welby’s wonderful phrase) to disagree well.” [5: p65]

Green’s expressed hope remains out of reach. Our disagreements are probably just not amenable to that kind of discussion, however much we want them to be. Some disagreements are just too divisive. Living in Love and Faith is helpful in enabling us to understand more about the those disagreements. [12: p230-234] It suggests that it is helpful to think in terms of there being three broad types of disagreement:

• “First, there are disagreements in which each group believes the other to be advocating something simply incompatible with the good news of Jesus. They think the other group is teaching something that amounts to a rejection of Jesus’ call on one’s life. Some will say that the people involved are no longer serious about living as Jesus’ disciples, and that they cannot be considered Christians in any meaningful sense. Others will say that the people involved might still be Christians, but that their teaching is not- and perhaps that they are putting their own and others’ eternal salvation at risk.” [12: p231]

• “Second, there are disagreements that don’t cut right to the heart of our understanding of the gospel In this way, but that do undermine our ability to live and work together as one church. They make it hard to worship together, to share sacraments, to have a single structure of ministry, oversight and governance. A lot of ecumenical disagreements take this form. We recognize one another’s communities as Christian churches, teaching the gospel, but we disagree about matters that impair our ability to live and work together as one church.” [12: p231]

• “Third, there are disagreements that don’t make us think that those who disagree with us are rejecting the gospel, and that don’t prevent us working together as one church, even though we do think them wrong about something that matters.” [12: p231]

It seems that in the arguments over homosexuality, different parties understand their differences in very different ways. If I am to be honest, I probably want to place this issue in the third category above. I know, however, that for many others, these issues fall in the first category.

“For some of us, the Church of England’s received teaching that the only proper place for intimate sexual activity is marriage between a man and woman is an integral part of Christian discipleship. Those who not only doubt that teaching but encourage other people in the name of the church to disregard it are advocating a path that leads away from following Christ.” [12: p232]

“For others of us, a refusal to include LGBTI+ people in the life and ministry of a because of their sexual activity is itself incompatible with the way of Jesus Christ. Those who not only. persist in thinking this way themselves, but who are determined to perpetuate this exclusion in the authoritative actions of a church, cannot be recognized any longer as teachers of Christ’s gospel. They have betrayed the bonds of love and put themselves out of Christ’s company.” [12: p232]

Change?

A preliminary question might be: What constitutes ‘legitimate’ change in the Church?

“Why should one kind of change not represent a fundamental betrayal of the gospel, when another kind does? Some people have tried to outline explicit criteria to evaluate legitimate developments – Cardinal Newman … was one – but the problem with most attempts to do so is that they depend on a prior discussion of arguments that have already taken place in the Church. It is much more difficult to stretch them to accommodate a completely unforeseen development in knowledge or understanding. That problem is particularly acute in questions of sexual morality, because the rapidity with which our knowledge of human physiology and psychology has developed in the last hundred years or so has completely outpaced many of the traditional lines of Christian moral reflection. But it is important, nevertheless, to hold on to a base distinction between what we regard as the essence of the gospel, and more secondary or derivative questions.” [7: p56]

Logically, this would seem to be a sensible way through this debate, but, sadly, it is also something which, in the context of this debate, is of limited assistance. The debate actually takes us directly into questions about what issues are central to the Gospel. One side of the debate, in all integrity, is convinced that the the issues in this debate are about the essence of the Gospel and cannot be treated as ‘secondary or derivative’. If this were not the case, there would be considerable room for what we call “reconciled diversity” below.

It seems to me that four questions must be considered as part of a debate on any matter of substance. These are:

1. The interpretation of key Bible passages and the wider emphasis of scripture;
2. The place of experience (and modern knowledge);
3. The guidance of the Holy Spirit; and
4. Jesus prayer for unity in John 17 that we ‘will be one as he and the father are one’.

The first of the matters listed above is a hermeneutical question and is answered with great integrity by different groups of people in the UK, the Church of England and the wider Anglican Communion in very different ways.

The answer to the second depends on our understanding of the role of the Holy Spirit in the world today and the hermeneutical process. There have been examples throughout history of increasing knowledge and experience challenging traditional understandings of issues and ultimately being accepted by the church. The one highlighted most clearly in the New Testament is the controversy over Gentiles being accepted into the church family without first being circumcised as Jews. [Acts 10 – 15] Peter calls into question what was an accepted position, primarily though his own encounter with the Holy Spirit and the Holy Spirit then falling on Cornelius’ household. Paul later brings the issue to the Council of Jerusalem. God is seen to be at work among the Gentiles and the then commonly accepted understanding of God’s will is challenged, renewed and, thankfully for us in the Gentile world, changed significantly.

The third depends on what we believe Jesus meant when he talked in John’s Gospel of ‘the Spirit leading us into all truth’. Is he talking of the Spirit as a guardian of historic truths, or as a creative improviser who takes what has been revealed and reinterprets it anew in each generation?

The fourth factor is, I believe, pivotal. It is the nature of Jesus’ prayer in John 17 that we ‘will be one as he and the father are one’. I have already written about this. The article can be found here. [1]

Jesus’ prayer suggests that the unity of the Church is of supreme importance. It is not “a merely practical arrangement. It is not just a question of finding mechanisms or rules that will enable us to hold together – though those things are often important in themselves. The unity of the Church is a moral unity, a unity that calls us out of our particular preoccupations, our tendencies to assume egoistically that we are entirely correct, and invites us to recognize our fellowship in Christ with all those who also seek to follow him.” [7: p57]

Because of Jesus’ prayer, we cannot rest in our own inner certainty that we are right, whether we hold a traditional position, or are convinced that we have discovered a new perspective on the implications of Christian faith. “We are bidden – if we take Christ’s call to unity seriously – to interpret the unity of the Church as a unity of charity, a unity that holds on as much as it can to the respect and love of our fellow Christians even when we are convinced that they are profoundly wrong.” [7: p57]

1. The interpretation of key Bible passages and the wider emphasis of scripture.

In a speech at the 2022 Lambeth Conference, Archbishop Justin Welby encouraged those on all sides of the debate about human sexuality to recognise the integrity and fidelity to Scripture of the other participants in the discussion.

He spoke of “profoundly different perspectives within the Anglican Communion about equal marriage, each the fruit of patient and faithful wrestling with scripture: ‘For the large majority of the Anglican Communion the traditional understanding of marriage is something that is understood, accepted and without question, not only by Bishops but their entire Church, and the societies in which they live. For them, to question this teaching is unthinkable, and in many countries would make the church a victim of derision, contempt and even attack. For many churches to change traditional teaching challenges their very existence. …….. For a minority, we can say almost the same. They have not arrived lightly at their ideas that traditional teaching needs to change. They are not careless about scripture. They do not reject Christ. But they have come to a different view on sexuality after long prayer, deep study and reflection on understandings of human nature. For them, to question this different teaching is unthinkable, and in many countries is making the church a victim of derision, contempt and even attack. For these churches not to change traditional teaching challenges their very existence.'” [3]

Justin Welby was recognising that both a traditional approach to the issue of human sexuality and thinking which challenges and questions the traditional position have strong claims to fidelity to Scripture. The critical question is hermeneutical, it is about interpretation, about how we approach the Scriptures with integrity, valuing them for what they are, the Word of God.

Ted Grimsrud, in an essay devoted to reviewing different perspectives on the debate about ‘Homosexuality’, makes a similar, very valid, point. In the conclusion to that essay, he asserts that, “to the extent that the controversy over sexuality lends itself to rational resolution, we would do well to devote more energy to trying to find common ground in relation to biblical interpretation. I do not believe the differences are so much based on different understandings of biblical authority as they are simply on different people finding different meanings in the texts. Hence, in theory we should be able to progress toward some common ground.” [4]

He goes on to say that, “to do so, we need to take each other’s good faith attempts to grapple with the Bible seriously. Perhaps our biggest challenge is to make the effort to understand one another before launching into our critique. Rather than treating this controversy as an argument to win or lose, we would do much better to think more in terms of a puzzle to solve – and that we all have a contribution to make to such a solution. No one is benefiting from the acrimony of the current impasses in which the churches find themselves.” [4]

The difficulty with both Justin Welby’s statement and the suggestion made by Ted Grimsrud is, it seems to me, that those who have the strongest commitment to the views that they espouse are apparently not happy with seeking common ground. Ultimately, they believe, with great integrity, as Justin Welby suggests, that they are being faithful to Scripture and to the God of the Bible and that anyone holding a different position cannot be being faithful to Scripture or to God’s intentions for his people.

Having read through a number of different arguments, I can see the case for both readings of the texts concerned and for both approaches to the wider biblical resource. This leaves me feeling that both sets of arguments are culturally conditioned in some way. The problem is not the text of Scripture itself, but our fallible efforts at interpretation.

There is a strong case for a literal reading of the text of the Scriptures. It rests on the eternal applicability of the words written under the guidance of the Holy Spirit. That case, however, demands something significant from those who argue it. It requires a consistent approach to the text of the Scriptures. Unless that approach is consistent then what is accepted as having eternal applicability becomes culturally determined. Essentially it becomes a matter for the interpreter to determine which texts have eternal applicability as written and which, while still being God’s Word, spoke primarily to the culture of the day and which need interpretation before seeking to apply them to new situations.

It seems to me that the stronger hermeneutic is one which accepts, first of all, that all scripture was written in a particular culture and that its application within that culture needs first to be understood. This requires the greatest possible attention to the cultures within which the bible was written. It then requires us to understand the message to that culture and only then to apply that message to our own. That same hermeneutic asks us to look first at the major themes of the Scriptures and then to place individual texts within those themes.

I have sought elsewhere to consider both what are considered the important proof texts for a traditional view on same-sex sex and what is said in Scripture as a whole that might also relate to this matter. You can find some discussion of the biblical material here. [6]

If we all accept that our interpretation of the text of the Bible is just that, an interpretation, then we are on better grounds to consider the meaning of the text and it’s interpretation for today. Our discussion and our arguments are then about different interpretations of the text, rather than being about loyalty to the revealed Word of God or the rejection of its message.

This brings me back to the Archbishop of Canterbury’s statement at the Lambeth Conference in 2022 which calls on us to accept the good faith of all parties in the debate. And it leaves me asking whether there are possibly other approaches which might enable us to grapple with these matters.

The discussion below highlights one way to consider these matters which is faithful to Scripture. It relies on the events which are portrayed for us in the middle chapters of the Acts of the Apostles. ….

2. The place of experience (and modern knowledge).

The use of this title probably seems, at least at first, to be a step away from the Scriptural debate. But I don’t believe that it is. I believe that it is about taking seriously the story brought to us in the middle of the Acts of the Apostles a story which is about the Gospel being set free to speak clearly in the Gentile world.

Perhaps first we should set the scene. …..

In the early chapters of Acts we see a new movement within Judaism developing rapidly. It clearly begins to include Hellenic Jews within its scope and we become aware of tensions which existed within this new community. It becomes necessary for the Apostles to appoint deacons to ensure a fair distribution of the community’s resources.

We also see the Holy Spirit at work in including Jews from the diaspora within this new community of faith. Philip’s encounter with the Ethiopian Eunuch leads to the Gospel reaching far beyond the immediate confines of the Eastern end of the Mediterranean. (Incidentally, it is the first introduction into the New Testament story of someone who had an uncertain sexual status and who was welcomed into the new community of faith.)

These things seem gently to push at accepted boundaries. The more significant changes are still to come.

The Holy Spirit intervenes once again. This time in the story of Peter’s stay in Joppa. This is, first of all, a personal encounter for Peter in the form of a dream/vision which encourages him to think beyond the confines of his inherited beliefs and the traditional guidance of his Jewish scriptures. He wakes with these words ringing in his ears, “Do not call anything impure that God has made clean.” [Acts 10:15] and as he does so there is a shout from the front door of the house where emissaries from Cornelius (a Roman centurion) stand waiting to take him to Caesarea, to Cornelius’ home.

As Peter speaks at Cornelius’ house, the Holy Spirit preempts any possible appeal by Peter and falls on all those present. We are told that, “While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. For they heard them speaking in tongues and praising God.” [Acts 10:44-46]

Peter, and those with him, were taken beyond the provisions of their own traditional understanding of their scriptures. They saw God at work among people that they thought God would not accept without them first becoming Jews.

In Acts 11, Peter explains to the gathered church in Jerusalem and we then read these words: “When they heard this, they had no further objections and praised God, saying, ‘So then, even to Gentiles God has granted repentance that leads to life.’” [Acts 11:18]

Apparently, this was not enough to resolve the matter, because in Acts 15 we read that, “Certain people came down from Judea to Antioch and were teaching the believers: ‘Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.’ [Acts 15:1]

Paul and Barnabas challenge this teaching and a Council is convened in Jerusalem to consider the case. The result is a confirmation that Gentile believers do not need first to become Jews before they can encounter the grace and love of God in their lives. [Acts 15:1-35]

The result of a Council set up in Jerusalem was a recognition that traditional understandings needed to be set aside when challenged by the work of the Holy Spirit in the lives of people who came to faith through the witness of those who loved Jesus.

Peter, Paul and Barnabas are named, but others too, experienced God at work and as a result changed their inherited theological position and their understanding of the way God worked in the world.

The convincing factor was not a detailed treatise on the words of their scriptures, known to us as the Old Testament. The convincing factor was the work of the Holy Spirit in the lives of others who once were outside of the community of faith but who were now members of that community.

This process in Acts seems to offer us a biblical model for the resolution of major issues, a model which relies on the experience of God’s work in the world.

I have suggested elsewhere that this is, in fact, essentially the way the church makes decisions of this nature. Light is shed on a significant issue which seems to call into question cherished thinking and the Church then has to return to the Scriptures and review its theology. You can find some further discussion of this here. [6]

3. The guidance of the Holy Spirit.

Part of change and continuity is the way in which the Church has to rely on the Holy Spirit as its guide in all things. The Spirit will lead us into all truth:

“When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own but will speak whatever he hears, and he will declare to you the things that are to come.” [John 16:13]

One of the ways in which we allow the Holy Spirit to speak to us is through listening to the stories of others: “Listening in this way also allows us to begin to perceive where the Spirit is at work in those different from us, much as the early church listened to Peter and others in the controversies at the heart of the stories in the Acts of the Apostles.” [12: p49]

Part of any process of discernment must include listening to the stories of those whose lived experience is being discussed. This involves both to listening to their stories and allowing them to participate in any debate. Stories help us to “to step out of ourselves, out of our own world and concerns into those of another. They invite us to listen actively and attentively, laying down for a moment our own anxieties and fears in order to be present to another. In so doing we create a space for the work of God’s Spirit in us. We are exercising faith in the reality of Christ in each person, and in the possibility of Christ addressing us through the life of another. By paying attention to the stories of people who have different, and even opposing, understandings of abundant life, we are taking a first step towards something that we do not yet see and cannot perhaps even imagine: a community of believers whose love for one another testifies to the living Christ.” [12: p48]

This kind of attentive listening is an act of holy love through which the Holy Spirit can speak. It requires of us a willingness to examine ourselves to understand how and why we react to what we hear.  Pastoral Principles of Living Well Together gives some guidance “which will help us to discern together what the Spirit is saying to the churches (Rev. 2.11,17,29; 3.6,13,22).” [10: p4] Examining ourselves will help us to: address areas of our own ignorance; acknowledge prejudice (by welcoming people as they are, loving them unconditionally, seeking to see Christ in them and nurturing respect between people who disagree); admit hypocrisy (by not condemning certain behaviours and attitudes while turning a blind eye to others, remembering that we are all fallible, broken and equally in need of God’s grace are all are weak); cast out fear (by consciously demonstrating and living out what it means for perfect love to cast out fear even in situations of disagreement and by modelling openness and vulnerability as each of us wrestles prayerfully with the costliness of Christian discipleship); speak into silence (by remembering that we are the Body of Christ, called to relate deeply and openly with one another, sharing what is on our hearts as well as in our minds, and by practising deep listening, without a hidden agenda, that encourages conversations about questions of human identity, sexuality, relationships and marriage); pay attention to power (by being alert to attempts to control others, remembering that God’s Spirit alone can bring transformation into our lives and the lives of others, and through following Christ’s example of service and compassion as we accompany one another in following the way of the cross). [12: p4-5][cf. 10]

This kind of listening is Spirit-filled and, through it, each of one of us can be changed by God’s Holy Spirit.

4. Jesus prayer for unity in John 17.

This fourth matter is of paramount significance for the Church. It is part of our primary calling. It is something that the Church of England and the wider Anglican Communion has always sought to honour. It has been a ‘cultural’ position within the Church of England, part of its DNA, and seems to have governed our discussions on many issues throughout the centuries. It was deliberate policy in the production of the King James Bible. A translation which was deliberately placed in the hands of a range of scholars representing a range of positions within the Church of England and which  was intended to provide a ‘scriptural umbrella’ under which all could shelter. [8] Most recently it has given rise to the ‘mutual flourishing’ intended by steps forward first to the ordination of women to the priesthood and then again to their ordination to the episcopate.

However, that innate intention to remain as one seems now to be threatened. “The question of homosexuality does seem to strike at the very foundation of church unity. There’s something asymmetrical about the arguments within the Church. The problem is that homosexuality seems to overturn the moral witness of the whole of scripture. On the traditional view, homosexual behaviour is a sin, and the Church cannot compromise with sin. In effect it is a renunciation of the gospel. On that basis there can be no compromise on the question, because any admission that Christians could afford to disagree on this matter (or rather could afford to diverge in moral practice) would be to cancel out the Church itself, to abolish the Church.” [7: p57] This view, to some, seems narrow, but it is being loyal to centuries of practice and belief.

Those who favour change do not accept that homosexual behaviour is in itself sinful. They do accept “that there can be many sinful forms of homosexual behaviour, just as there can be of heterosexual behaviour. They do not on the whole deny their opponents their moral legitimacy, though of course they presuppose that their own understanding is the superior one. They do plead for a broader, more generous and inclusive interpretation of scripture. But generally they presume that the argument can be sustained at a reasoned, moderate level in the Church. One side cannot compromise with a sin; the other side assumes sin is not the issue.” [7: p58]

Given these asymmetric positions, the hope that we can all agree to differ within a kind of “reconciled diversity” [7: p58] is seemingly unsustainable.

Change?

So what can we say about a way forward, in this particular case, that accepts that unity is Christ’s prayer for us?

We have to accept that the question of the Church’s acceptance of everyone as a fundamental issue for the Gospel. Both sides in the debate are actually saying that this is the fundamental issue, even if they try to ameliorate their stance with generous words about each other’s attempts to be faithful to the Gospel.  Traditionalists see inclusion/exclusion of sexually active same-sex partners as fundamental to the Gospel, a Communion-breaking issue. But so too do those with more liberal views, they might want to talk about a broad church but this is also for them an issue which is fundamental to the Gospel. Both can argue their positions from Scripture.

This will mean that the two sides are essentially arguing over the same thing – a fundamental understanding about the Gospel of Christ.

Although attempting to be pragmatic will be very unlikely, at least in this case, to provide a way for those who most strongly argue their positions to be drawn together sufficiently to accept ‘reconciled diversity’ in the generous, Christ-like way that would be a sign of God’s grace and love to our world.

The unity that Christ prays for, ultimately, cannot be sacrificed because all who follow Christ are actually (ontologically, if you like) united. We believe that the word’s spoken by God achieve the purpose for which they were spoken. So we are united. Despite everything that the Church has done down the years to try to negate this, despite appalling battles between denominations and integrities, despite us burning each other at the stake, despite one side’s belief that its doctrines are superior to the other. We are still one. We share the same DNA as followers of Christ, no matter how ugly our difference get, no matter how much we shun or exclude each other. We are still one. No matter how little we love each other. We are still one.

This is true within our denominations and Communions, and it is true across those denominations. We are one. Our behaviour might not look as though this is the case, and to all intents and purposes we may be completely estranged and so appear disunited, but we are still one. Jesus prayer for us is that the unity for which he prays will become evident in our shared lives and the lives of our denominations. He prays that we will live the truth of our ‘oneness’ and that people will be amazed by how much we love each other even when the divisions we face are so great.

I would like us to be able to say, as the statement from ‘Integrity‘ says: “We believe in a Church which welcomes and serves all people in the name of Jesus Christ; which is scripturally faithful; which seeks to proclaim the Gospel afresh for each generation; and which, in the power of the Holy Spirit, allows all people to grasp how wide and long and high and deep is the love of Jesus Christ.” [9] I’d like us not to have to qualify this in any way. But I know that this is extremely unlikely to happen.

We are just not there yet. We are in a very different place. We are still at loggerheads and are unable to generously recognise that those who most strongly argue against us have integrity and are, like us, seeking God’s best for us all.

I suspect that the only thing that could possibly, hopefully, happen across the whole Anglican Communion in the medium-term is for there to be a grace-filled acceptance that different provinces must be free to make their own decisions which apply the Gospel as faithfully as they can within their own cultures. This will probably mean that there are dramatic differences between different parts of the Anglican Communion. There would need to be a way of regularising the intrusions of episcopal oversight into other provinces. There would need to be a generous willingness on the part of those travelling between different provinces to accept the oversight of the relevant Archbishop and Bishops. There would also need to be a generous willingness to accept the ministry of those who journey to be with us. It might be necessary in conservative provinces to provide some form of alternative oversight for churches/Christians who struggle with the prevailing position of the province just as there may need to be provision for alternative oversight for more conservative churches/Christians in more liberal provinces.

This will, however, require very significant change for both those who most strongly affirm inclusion, and for those who argue the traditional position. In the short-term its seems unlikely, if not impossible.

If it were to occur, there would continue to need to be an international forum (or forums) where these substantive issues are debated in depth, sometimes in anger, but at all times accepting that in God’s eyes we are one.  This will need to be a place (or will need to be places) which is/are seen to be able to hold our disagreements in tension and where our common status as loved and fallen children of God is strenuously affirmed. Because to deny our unity is, in itself, to deny our Lord.

That same level of active listening and debate would probably also need to be held, honoured as a safe place, in every province of the Anglican Communion. Living in Love and Faith provides a model for that ongoing listening and discussion

In Living in Love and Faith, The Archbishops of Canterbury and York say that: “Our vision must be that which Jesus prays for in John 17.21, ‘that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me!’ Being one is not in the sense of being the same, but being one in love and obedience and holiness, so that the world may find the knowledge of Christ as Saviour and the peace of God in the experience of God’s Kingdom. There will probably never be a time when we all agree exactly what that looks like, but our prayer for the Church through this work is that collectively we demonstrate the same love to one another that we have experienced from God; the grace that includes everyone whom Jesus Christ is calling to follow him; the holiness that changes the world and the unity that calls others to faith in Christ. The gift of that kind of love for God, for each other, and even for those who oppose us, is, in the words of 1 Peter, a love that covers a multitude of sins and thus leads us to be holy as God is holy (1 Peter 4.8 and 1.16).” [2: pX]

It seems that all of us will need to be willing to accept that the core arguments will not be solved in the short or medium term. We will need to pray continually that the Holy Spirit will increase a generous sense of love, unity and trust in us as time goes by, leading us into all truth. [John 16:13]

But, and this is a big ‘but’, this is not a matter that can be parked for as long as it takes. This is about people’s lives. The Church of England has made some very significant pragmatic and pastoral moves. Essentially it has accepted that, while it currently continues to hold an orthodox position on sexuality and same-sex marriage, it can be pastorally more sensitive.

In February 2014, in their letter introducing the House of Bishops’ Pastoral Guidance on Same Sex Marriage, the Archbishops of Canterbury and York wrote that “the gospel demands that we all listen, speak and act with integrity, self discipline and grace, acknowledging that as yet our knowledge and understanding are partial.” [15]

They went on to say that the Bishops were all, “conscious that within both Church and society there are men and women seeking to live faithfully in covenanted same sex relationships. … The proposition that same sex relationships can embody crucial social virtues is not in dispute.  Same sex relationships often embody genuine mutuality and fidelity…., two of the virtues which the Book of Common Prayer uses to commend marriage.  The Church of England seeks to see those virtues maximised in society.” [15]

In the House of Bishops’ Guidance reference was made to Issues in Human Sexuality where the House of Bishops’ “affirmed that, while the same standards of conduct applied to all, the Church of England should not exclude from its fellowship those lay people of gay or lesbian orientation who, in conscience, were unable to accept that a life of sexual abstinence was required of them and who, instead, chose to enter into a faithful, committed sexually active relationship.” [16]

Consistent with that, the House of Bishops’ said in their “2005 pastoral statement that lay people who had registered civil partnerships ought not to be asked to give assurances about the nature of their relationship before being admitted to baptism, confirmation and holy communion, or being welcomed into the life of the local worshipping community more generally.” [17]

They also reinforced guidance that “the clergy could not lawfully refuse to baptize children on account of the family structure or lifestyle of those caring for them, so long as they and the godparents were willing to make the requisite baptismal promises following a period of instruction. [an recognised] many reasons why couples wish their relationships to have a formal status: … the joys of exclusive commitment and … the importance of legal recognition of the relationship. To that end, civil partnership continues to be available for same sex couples. Those same sex couples who choose to marry should be welcomed into the life of the worshipping community and not be subjected to questioning about their lifestyle. Neither they nor any children they care for should be denied access to the sacraments.” [17]

More recently, the House of Bishops’ has issued guidance on ‘Pastoral Principles of Living Well Together‘ [10] which encourages careful thought about how we relate when we disagree and how we acknowledge our own prejudices, ignorance, fear, hypocrisy and abuse of power. 

None of this addresses the underlying and, for some, overwhelming sense of rejection, that the formal position of the Church continues to engender.

One of the books that I have been reading is a collection of essays entitled, ‘An Acceptable Sacrifice? Homosexuality and the Church‘. [18] It raises the question of whether it is fair and reasonable that doctrinal development and a reconsideration of the issues should be allowed to continue without some clear sense of a real horizon ahead. “As things stand at the moment, the Church if England is asking of gay men and women an immense sacrifice. Is it an acceptable sacrifice?” [19: p7]

References

1. https://rogerfarnworth.com/2022/11/19/john-17-a-pivotal-passage-in-scripture-and-its-implications-for-current-debates-in-the-church.
2. Archbishop of Canterbury, Justin Welby and Archbishop of York, Stephen Cottrell; Forward; in House of Bishops of the Church of England; Living in Love and Faith; Church House Publishing, 2020, pvii-x.
3. Quoted by Revd Dr William Lamb, Vicar of the University Church of St Mary the Virgin, Oxford, an Associate Member of the Faculty of Theology and Religion, University of Oxford, and a Fellow of Harris Manchester College; A Serious Call to a Devout and Holy Life: A Reprise; https://viamedia.news, accessed on 30th October 2022.
4. Ted Grimsrud; The “Homosexuality” Debate: Two Streams of Biblical Interpretation; https://peacetheology.net/homosexuality/the-homosexuality-debate-two-streams-of-biblical-interpretation, accessed on 31st October 2022. Versions of this essay were published in C. Norman Kraus, To Continue the Dialogue (Cascadia Publishing House), and in Ted Grimsrud and Mark Thiessen Nation, Reasoning Together: A Conversation on Homosexuality (Herald Press).
5. Marcus Green; The Possibility of Difference: A biblical affirmation of inclusivity; Kevin Mathew, Stowmarket, Suffolk, 2018.
6. https://rogerfarnworth.com/2023/01/06/can-we-be-faithful-to-scripture-and-affirm-faithful-monogamous-same-sex-relationships.
7. Jeremy Morris; The church and change: tradition and development; in Duncan Dormor & Jeremy Morris .eds; An Acceptable Sacrifice? Homosexuality and the Church; SPCK, London, 2007, p46-61.
8. Adam Nicolson; Power and Glory: Jacobean England and the Making of the King James Bible; HarperCollins, London, 2003.
9. https://www.inclusive-church.org/the-ic-statement, accessed on 21st December 2022.
10. Church of England; Pastoral Principles of Living Well Together; Church House Publishing, London, 2019 and available at https://www.churchofengland.org/about/leadership-and-governance/general-synod/bishops/pastoral-advisory-group/pastoral-principle, accessed on 20th December 2022.
11. Justin Welby and John Sentamu; Letter from the Archbishops of Canterbury and York following General Synod (Church of England, 2017); available at https://www.churchofengland.org/news-and-media/news-and-statements/letter-archbishops-canterbury-and-york-following-general-synod, accessed on 24th December 2022.
12. House of Bishops of the Church of England; Living in Love and Faith; Church House Publishing, 2020.
13. https://www.attitude.co.uk/news/church-of-england-bishops-support-gay-marriage-417523, accessed on 5th January 2023.
14. https://oxford.anglican.org/news/same-sex-marriage-in-cofe.php, accessed on 5th January 2023.
15. https://www.churchofengland.org/news-and-media/news-and-statements/house-bishops-pastoral-guidance-same-sex-marriage, accessed on 5th January 2023.
16. House of Bishops of the Church of England; Issues in Human Sexuality; Church House Publishing, 1991.
17. House of Bishops of the Church of England; Civil Partnerships: A Pastoral Statement; Church House Publishing, 2005.
18. Duncan Dormor & Jeremy Morris .eds; An Acceptable Sacrifice? Homosexuality and the Church; SPCK, London, 2007.
19. Duncan Dormor & Jeremy Morris; Introduction; in Duncan Dormor & Jeremy Morris .eds; An Acceptable Sacrifice? Homosexuality and the Church; SPCK, London, 2007.
20. https://anglican.ink/2022/11/03/together-in-love-and-faith-the-bishop-of-oxfords-case-for-gay-marriage, accessed on 5th January 2023.

There are many who believe that this cannot possibly be the case in the light of a number of specific texts in both the New and the Old Testament which appear to be conclusive.

Others argue that a careful reading of the Scriptures will lead anyone with an open mind to the conclusion that the Bible does not condemn faithful, monogamous same-sex relationships.

While so many in the Anglican Communion agree about so much and even when we disagree we seem generally to be able to hear other people’s perspectives. This is the one issue that we make into the contemporary test of orthodoxy and seem unable to make room for difference. It is an issue which “is not in any early church statement of faith, and it is absent from the Reformers’ great debates. Luther did not make any great play on this. Calvin didn’t seem to care. The Westminster Shorter Catechism forgot to focus here. …” [1: p19] But this has become the touchstone in our assessment of each other.

It seems that neither side in the debate finds it easy, or even possible, to acknowledge the integrity and scriptural loyalty of the other. So, we sit at a crossroads with different parts of the church pulling in different directions, and, no doubt, many in the church looking back and forward between the two, not sure which way to turn.

“Somewhere between the extremes of these polarized sentiments probably lie the vast majority of churchgoers, with people uncertain what to make of it all, or people opposed to a change or supportive of it, who nevertheless do not regard it as a church-breaking issue.” [2: p1]

In the light of this ‘stalemate’ it seems likely, to me at least, that there will be a significant and possibly permanent split in the Anglican Communion unless things change significantly.

Duncan Dormor and Jeremy Morris comment that “the possibility of a permanent split [hangs] over the Anglican Communion. … These divisions are not of course confined to Anglicanism. They can be found in Methodism, in churches of the Reformed and Lutheran traditions, and in Roman Catholicism. But they have perhaps never been as bitter there, or as destructive, as they have in Anglicanism. Advocates of a change in the Church’s policy towards homosexuality and their opponents have traded insults and claimed the moral high ground.” [2: p1]

The Archbishop of Canterbury’s speech at the Lambeth Conference 2022 included a reminder of the reality of the current situation, and the need to care for each other: “So let us not treat each other lightly or carelessly. We are deeply divided. That will not end soon. We are called by Christ himself both to truth and unity.” [3]

My linked article (below) tries to address, carefully, the question raised in the title to this short blog. It shows that it is possible, depending on your approach to Scripture to argue with integrity for both the traditional position and the progressive position when approaching Scripture. It highlights the importance of listening to modern knowledge, experience and culture and then returning to the text of Scripture with an open mind. When we do this we engage in a similar process to that which Peter and the early Church encountered, led by the Holy Spirit which we have received, in the middle chapters of the Acts of the Apostles in the New Testament.

I do believe that it is possible to remain faithful to Scripture and affirm faithful, monogamous, same-sex relationships.

However, I also believe that this should not be an issue over which the Church of England should allow itself to become divided. This is a matter of interpretation of Scripture, rather than one about loyalty to Scripture.

We are called to be ‘one’ (John 17), whether or not we agree. The Anglican Communion is deeply divided, but we are called to unity and we are called to truth. Integrity and Unity. It is our love for each other, even in the midst of the greatest disagreement, that will draw others to faith. At least that seems to be what Jesus believed!

“By this everyone will know that you are my disciples, if you love one another.” (John 13:35)

I offer the linked article below as a careful wide-ranging discussion of the arguments which surround this important question. It is not a light read.

I greatly appreciate the way in which Living in Love and Faith [4] has been presented. Of the different books that I have read recently, this is the one which best allowed me to engage openly with the issues.

I feel happier with where my instincts have lead me over recent years. I feel affirmed in my desire for a fully inclusive Church which is truly so, accepting and valuing each other even when we strongly disagree.

So, this is who I am. This is what I believe. Inclusion is a Gospel imperative. If we fail to include all, we fail in following our Lord. Even then God’s grace is sufficient, he still loves and accepts us when we struggle to be inclusive. God includes all, everyone, within the scope of God’s love.

Being inclusive is the very embodiment of the Gospel. We are all sinful and we all sin, we all struggle to love as God loves us, we are all defensive at times, we are all selfish at times. Often unconsciously, we can all be biased against someone different from us. We are all called to grow more into the character and nature of our Lord.

Towards the end of Living in Love and Faith, there is a series of encounters with different churches in the UK. The examples used are actually all attractive in their own way, but the one that I warm to most is St. Mildred, Upper Mallowpool:

“St Mildred’s Church serves the small town of Upper Mallowpool with a population of nearly 15,000. Six parishioners had gathered at the back of the church to take part in the conversation: Richard, the vicar; Duncan and Miriam, an older couple who also attend a Baptist church; Jenny, a lesbian woman in a partnership; Owen, a gay youth worker; and Noah, a heterosexual married man. In the background a group was clearing up after the midweek coffee and craft session.

Richard got the conversation going. ‘So, my theology has changed over time. As an evangelical, I’m quite clear on the need for the Scriptures to lead the way. But my thinking has changed. Being divorced and remarried, the theology I take for myself on divorce is that divorce is not God’s ideal plan but that when I read the Scriptures, it’s allowable. And when I look at the Scriptures’ teaching on sexuality, the conclusion I’ve come to is that same-sex relationships are not God’s ideal plan, but that they are allowed. And so, I feel like I’m in a position to say that because I’m willing to criticize myself over divorce and remarriage. That has enabled me to reach out so we have gay people involved in positions of responsibility within our church family. We have to find a way, though, of including those who see it differently. Noah chipped in, ‘It’s interesting, we’re not out for overt inclusion. But we welcome anybody. and we don’t exclude anybody.’

It soon became apparent that not only did everyone agree that being truly inclusive meant including people with opposing views, but this little group embodied this very reality. Although Duncan and Miriam were clear that same-sex marriage was not an option, they were happy to join in the conversation – a conversation that combined deep and overt affection with spontaneous honesty.

Owen pitched in with his story: ‘As someone who is gay, my theology has been left, right and centre. I’ve gone, is abstinence the correct way? But then, come to the conclusion that if God is love, then it says, “Whoever does not love, does not know God.” And therefore, I must be able to love, to know God. But yeah, I can understand both sides, because my theology has gone all the way round. I love this sort of conversation.’

Jenny spoke movingly about how difficult she had found it to cross the threshold of the church eight years ago and what it meant for her to be welcomed in by Richard. She had been thrown out of her Christian family home at the age of 16 when she came out. Even now, only one sister is willing to be in touch with her.

But the conversation kept coming back to how each of them had come to their convictions. ‘Is there actually any gender in the afterlife, in heaven? Is gender only a concept for a tiny fraction of our existence? And that, maybe, puts it a little bit in perspective,’ said Noah. ‘By trying to say that we know all of the rights and wrongs, I’d say we’re putting ourselves almost in the position of God over humanity. God tells us to let him judge, because it’s in our nature to get things wrong.’ Richard agreed: ‘But he will judge, and, therefore, it’s important that if we become convinced that something we thought before wasn’t right, then we must change. As long as we’re open to the possibility that we might be wrong, then I think that’s what will qualify us, when we meet God.’“[4: p417-418]

References

1. Marcus Green; The Possibility of Difference: A biblical affirmation of inclusivity; Kevin Mathew, Stowmarket, Suffolk, 2018.
2. Duncan Dormor and Jeremy Morris; Introduction; in Duncan Dormor and Jeremy Morris (eds); An Acceptable Sacrifice? Homosexuality and the Church; SPCK, London, 2007.
3. Quoted by Prof. Helen King; Over to the bishops? Finding ways to respect differences; https://www.inclusive-church.org/2022/10/19/over-to-the-bishops-finding-ways-to-respect-differences, accessed on 30th October 2022.
4. House of Bishops of the Church of England; Living in Love and Faith; Church House Publishing, 2020.

I have long felt that, in understanding God’s call on our lives, the pivotal passage in the New Testament of the Christian Bible is John 17.

I have discovered more recently, in early retirement, just how significant that chapter of the Bible is for me personally. In discussions around difficult issues I have found myself returning to Jesus’ prayer in John 17. The call for unity embodied in that prayer pulls at my heart strings and provokes a surprisingly strong emotional response. …

Professor David Ford seems to have a similar sense of the profound importance of that chapter to the overall message of John’s Gospel, and, as a consequence, to the whole New Testament story. He speaks of John 17 as the point at which John’s Gospel, “sounds its greatest depths, reaches its greatest heights, opens up its innermost secret of intimate mutual indwelling, and orients the desires of readers toward union with the ultimate desire of Jesus.” [1: p9]

If we are to take Jesus’ prayer in John 17 seriously, that ‘we will be one, as he and the Father are one’, we have to take our differences over many issues seriously, address them and, in the midst of our disagreement, then seek unity — that is the challenge of John 17.

In this respect, Loveday Alexander writes that: “We shall need (as Pilling frequently reminds us in the report about human sexuality, [2]) ‘a complex process of theological discernment, a process that begins with the discipline of listening, which requires the ability to move outside the limitations of our own experience to pay attention to what God is doing in the experience of others.’” [3: p48]

Let’s take this particular issue as an example of the challenge posed by the prayer of Jesus in John 17. Loveday Alexander was writing in 2014 about the ongoing debate within the Church of England over human sexuality. We are now, at the time of writing, in 2022, and that process of listening in relation to human sexuality has been going on in the Church of England over the past 8 years.

We are probably more aware of the issues, in this particular context, than we ever were, but as far as I can see, we are no closer to a way forward that will hold us all together in unity and that will satisfy, not only those with different views within the Church of England, but also those in the wider Anglican Communion.

Indeed, a number of us in the wider Anglican Communion still see the very process of listening to be too great a compromise. For some of us, Scripture is clear, the matter is determined by the text of Scripture and the traditional teaching of the church. There must be no equivocation over the issues involved. The firm belief of parts of the Anglican Communion is that the Church of England and a number of other provinces in the Anglican Communion need to repent and return to the tenets of Scripture. That view, held with great integrity and commitment, says that unity is just not possible while parts of the Communion are so manifestly in error.

Others of us cannot accept that position. For us, a careful study of Scripture and the cultures in which it was written and our own lived experience lead us to a very different conclusion. Many in this other part of our church family are just as resolute as those in the first group.

In reality, we are not united but divided, and it seems that we hold each other to account as responsible for that division.

And yet, in this particular context, we are not so very far apart. We see many of the of the possible perversions in all sexual relationships as sinful. We are not happy to condone engagement in physical sexual acts outside of committed, faithful, monogamous relationships. We strongly condemn abuse in all its forms whether inside or outside of a marriage and family life. We see no place for promiscuity, no place for selfishness. I hope we also have a strong commitment to mutuality in marriage and in relationships.

But, we do not agree on one key issue relating to who can participate in a committed, faithful, monogamous sexual relationship. And for so many of us, on whichever side of the argument we sit, this matter is essentially insurmountable, either because of our view of about what scripture says, or because of our essential identity as human beings. It seems as though neither side in the debate can see any grounds for hope and both seem to agree that this issue takes us beyond the remit of Jesus’ prayer for unity in John 17.

As I have already said, that prayer in John 17 is, for me, a pivotal point in scripture. And it provides the context for Jesus’ later commission in John 20:21-22. “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit…”’ (John 20:21-22)

As we have noted, Professor David Ford (the author of a new (in 2022) commentary on St. John’s Gospel [1]) agrees with this assessment. He talks of Jesus’ prayer in John 17 being “the most profound and far-reaching chapter in the Bible” [4]. Jesus “prays (John 17:18) about what he later does in the pivotal verse John 20:21, and pours out his ultimate desire for all of us later believers: that we be united in love with each other and with him, ‘as’ he is united in love with his Father, and that this might overflow into the world God loves (John 17:20-26). It is a mission of inspired loving, for the sake of the whole world, including (since Jesus is the one through whom ‘all things came into being’ – John 1:3) the whole of creation.” [4]

“All through John’s Gospel readers have been prepared for the death of Jesus (beginning with John 1:29), and for the resurrection of Jesus (beginning with John 2:22), and for the giving of the Holy Spirit (beginning with John 1:33). Now, climactically [in John 20:21-22], the crucified and resurrected Jesus actually gives the Holy Spirit. The words that accompany this give all of us Christians our core vocation and mission. We are sent ‘as’ Jesus was sent.” [4]

“But,” says Ford, “the ‘as’ does not mean exact repetition. We are not in first century Palestine. His Spirit is breathed into us so that we can both learn from how he was sent and also improvise endlessly upon it. We are to be inspired in our learning together (the Holy Spirit guides us into ‘all the truth’ – John 16:13, so our learning is never to stop), in our loving like Jesus, and in our praying like Jesus (try praying the Lord’s Prayer in the light of John 17!).” [4]

In his commentary, Ford says that the thrust of John’s Gospel is towards “doing life-giving signs for all who are in need, daringly crossing deep divisions, seeking more and more truth, engaging critically and constructively with the civilization of which it is a part, prophetically challenging the pathologies of power, modeling servant leadership, and building communities of prayer, love, and friendship that serve God’s love for all people and all creation, seeking to be part of the fulfillment of the desire of Jesus in his final prayer.” [1: p11]

“The essentials,” he says, “are summed up in John 20:21-22. Jesus gives us the deep ‘peace’ of knowing we are utterly loved, at home abiding in the love at the heart of all reality; the deep purpose of being ‘sent’ to love as he was sent by his Father; and, amazingly, the ‘Holy Spirit’—breathed into us minute by minute as he lives in us, we live in him, and we are energised and inspired to learn, pray, love, and serve as never before.” [4]

One significant element of John’s gospel message is the way in which “it nurtures in readers a global horizon that can unite them with the desire of Jesus for an ultimate unity of all people and all creation in love and peace.” [1: p11]

This means, as we have already noted, that we are to be inspired in our learning together, in our loving like Jesus, and in our praying like Jesus. … Jesus prayer is pivotal to our corporate life as his Church.

As Professor David Ford says: we are to be inspired by Jesus’ prayer in John 17 which calls us to a unity with each other which reflects the unity of the Godhead. We are called to reflect in our relationships the “innermost secret of intimate mutual indwelling,” [1: p9] that characterises the relationship between the three members of the Trinity. Indeed, Ford entitles the chapter in his commentary which focusses on John 17, ‘The Summit of Love’.

Our missionary calling as disciples of Jesus is a call, primarily, to unity. This is to be one of our ultimate values, it is to define us as followers of Jesus. It is to be at the very core of who we are. For me, this increasingly means an emotional, almost visceral, commitment to unity.

Whatever our differences in theology and practice, whatever different denominations we might form, we are called first and foremost to a loving unity which surmounts all barriers. We are to be ‘like Jesus’ who prayed, with what was close to his dying breath, that we would be one ‘as he and the Father are one’.

“John’s gospel is indeed irrefutable in its clear, concise and transparent yearning for authentic Christlike discipleship today and always, to exemplify human love one for another, unconditionally, non-selectively, non-judgementally – just as Jesus did, so also should we do similarly.” [5: p24]

While commenting on John 1:29, Ford offers us a definition of sin: “This also is a pointer to the meaning of the sin of the world. [John 1:29] The basic sin indicated in the Gospel of John is lack of faith/trust/belief, inevitably involving lack of love. The desire/will of God is for a love inseparable from trust. The ultimate desire of Jesus, expressed above all in his climactic prayer in John 17, is for people to be united in trust and love with God and one another through him, a unity in which the whole of creation is embraced. This is the “summit of love,” the joy, the “eternal life,” the peace, for which people are created and into which they are invited, and whatever prevents or distorts or falsifies or opposes this is sin.” [1: p48-49]

Essentially, nothing pertaining to our faith should be allowed to take us outside of the scope of Jesus’ prayer for unity. Historically, the Church has allowed many things to take priority over that prayer. In doing so, each time, it places itself outside of Jesus’ desire for it.

At the moment, I find it nigh impossible to envisage the reconciliation of people holding divergent views on human sexuality within the Church of England and the Anglican Communion. I am grateful that others are ultimately responsible as the guardians of our unity and our faithfulness to the canon of scripture. My fervent prayer is that the Spirit will continue to lead us into all truth and that we will be able to fully accept our differences and fully embrace the unity for which Jesus prayed.

References

1. Professor David Ford; The Gospel of John: A Theological Commentary; Baker, Grand Rapids, Michigan, 2021.
2. The Pilling Report was published by Church House publishing on 28/11/2013. Its full title is The Report of the House of Bishops Working Group on Human Sexuality.
3. Revd Canon Professor Loveday Alexander; Homosexuality and the Bible: Reflections of a Biblical Scholar; in Grace and Disagreement: Shared Conversations on Scripture, Mission and Human Sexuality; The Archbishops’ Council, 2014, p24-51.
4. Professor David Ford; Improvising in the Spirit: Lessons from the Gospel of John; Re-Source Wednesday Lecture; Re-Source Autumn Newsletter 2022, Scargill House, p10-11; https://www.resource-arm.net/files/uploads/Autumn%202022%20Newsletter%20(Online).pdf, accessed on 4th November 2022.
5. Jenny Plane Te Paa; Theology and the Politics of Exclusion: An Indigenous Woman’s Perspective; in Terry Brown .ed; Other Voices, Other Worlds; Church Publishing, New York, 2006, p15ff.

The featured image above is a 1946 photo of War Department steam locomotive No. 2807 (later Sudan Railways No. 243) at Abu Hamed Railway Station. [44]

Wikipedia tells us that “Sudan has 4,725 kilometres of narrow-gauge, single-track railways. The main line runs from Wadi Halfa on the Egyptian border to Khartoum and southwest to El-Obeid via Sannar and Kosti, Sudan, with extensions to Nyala in Southern Darfur and Wau in Western Bahr al Ghazal, South Sudan. Other lines connect Atbarah and Sannar with Port Sudan, and Sannar with Ad Damazin. A 1,400-kilometre line serves the al Gezira cotton-growing region. There are plans to rehabilitate rail transport to reverse decades of neglect and declining efficiency. Service on some lines may be interrupted during the rainy season.” [7]

It seems as though much of the network still exists although it is in need of major maintenance work. In July 2021, Global Construction Review informed us that Sudan was planning a $640m scheme to bring its rail network back into use. [8]

The African Development Bank (ADB) offered a $75m grant towards the cost, and China State Construction Engineering and several Gulf firms were interested in becoming involved with the project. The first action will be to undertake around $17m of emergency repairs to lines that are in use. This would then be followed by renewing abandoned lines, most of which are in the south of the country. The intention would be to reconnect the cities of Madani, Kosti and Sennar, as well as Nyala in Darfur. It will also establish a cross-border connection to Wau in the Republic of South Sudan. [8]

However, Sudan already had a fleet of modern train-sets. A service was started which linked Port Sudan to Khartoum in 2014 using sleek new modern units. The Nile Train runs between Port Sudan, Atbara and the capital, Khartoum. China lent Sudan nearly $1.1 billion toward the $1.5 billion project. [9] These new trains run on the old 3ft 6in (1067mm) gauge rails which have been improved where required.

A new standard gauge railway between Addis Ababa, Ethiopia and Khartoum is planned said the International Rail Journal (IRJ). In 2020, the African Development Bank (ADB) awarded a $US 1.2m grant to the government of Ethiopia, covering 34% of the study’s $US 3.4m cost. The NEPAD Infrastructure Project Preparation Facility (Nepad-IPPF) will provide $US 2m with the governments of Ethiopia and Sudan each set provide $US 100,000 to cover the remaining cost. [10]

The agreed route between the two capitals includes a branch to Port Sudan on the Red Sea. The study will assess the project’s technical, economic, environmental and social viability as well as possible alternative financing arrangements, including the use of public-private partnerships (PPP). [10]

The first railway in Sudan

There was a number of false dawns in the bringing of steam power (both river and rail) to Sudan. [12: p1-1] The appointment of Sir John Fowler as engineering consultant to Khedive Isma’il was probably highly significant. It was Fowler who, in a report about surmounting the First Cataract on the Nile in 1873, first recommended the 3ft 6in gauge (1067mm) for railways in Sudan. [12: p11] Fowler was appointed consulting engineer for the railway. His work began in Egypt, addressing the surmounting of the First Cataract by constructing an incline to carry ships past the obstruction. As part of the construction work he built a section of railway which he expected would become part of a much longer system. That section of railway was built “in 1874 from the foreshore at Aswan to el-Shellal, a distance of 14.5 kilometres. … Work on the building of a railway depot and track began at ‘Anqash, a site slightly north of the old village of Wadi Halfa, in 1870.” [12: p12] More about this section of line later. …

The Sudan Railway was inaugurated on 15th February 1875 in the midst of a dust storm at Wadi Halfa, just south of the present border between Egypt and Sudan. [12: p12] By 10th April 1875, 8 kilometres of embankment had been built and railway headquarters buildings were completed. Administrative and financial difficulties meant that the railhead reached Saras, only 54 kilometres from Wadi Halfa, with the preliminary works of embankments and cuttings a further 47 kilometres ahead before General Gordon was appointed Govenor General of Sudan. [12: p12-13]

Gordon disliked the railway because the cost burden primarily fell on Sudan. He suggested alternatives which were considerably cheaper. [12: p14]

Ultimately, this short section of railway was a commercial failure. “With its southern terminus at Saras hemmed in by the cataracts of Hannik and Kajbar it scarcely skimmed the Nile Valley traffic between Egypt and the Dongola and Kordofan Provinces. The ‘Ababda contractors continued to carry the bulk of the Sudan Nile Valley traffic over the Korosko-Berber desert road until the fall of Berber in 1884 to the Mahdist forces.” [12: p16] Heavy troop movements in connection with the Mahdist revolt produced only paper credits and, by 1883, Mahdist raids ultimately meant that any movement outside the defended perimeter of Halfa Camp ceased and revenue dropped to nothing. [12: p17]

The next development was the construction of a military railway which consisted of “the original Wadi Halfa-Saras line of 1875 with two extensions: the first from Saras to ‘AKasha in 1884-85, and the second from ‘Akasha to Kerma in 1896-97.” [12: p18] This work extended the length of the line to 327 kilometres. Given that it was the only transport link available, the authorities ran a public service until 1905 when the line was abandoned. Writing in 1965, Hill said that the only traces remaining of the railway were “some of the sand embankments, some cuttings through the granite rock, a few stone bridge abutments and some lengths of twisted rail.” [12: p18]

During this time, much thought was given to possible future arrangements, and particularly to the gauge of the line. There was a debate about the various benefits of metre-gauge against the 3ft 6 in gauge. Kitchener favoured the 3ft 6in gauge. His biographers suggest that this was because he wanted to support the Cape-to-Cairo project. More prosaically, his position on gauge related to the availability of rolling stock at ‘Akasha. [12: p20-21]

The second of the two extensions above was well-planned and construction saw the railhead extending at a rate of over a kilometre a day! [12: p22]

Returning to that 14.5 kilometres of line which John Fowler built close to the First Cateract. Although Fowler advocated a 3ft 6 in line for the route along the Nile, Hill says that he built that short section to standard-gauge. [12: p23] In 1881, it was converted to dual gauge ” by the simple expedient of laying a third rail to enable engines borrowed from the 3ft 6ins gauge railway at Wadi Halfa to draw standard gauge wagons.” [12: p23]

The short section of dual gauge track was replaced by 3ft. 6in track when the Upper Egyptian Railway reached Aswan in 1895. But was relaid again in 1926 when the Upper Egyptian Railway was converted to standard-gauge as far as Aswan. [12: p23]

Kitchener eventually decided a route for his military railway which ran directly across the desert from Wadi Halfa to Abu Hamad – at this time the route along the Nile was abandoned. [12: p24] The ‘direct’ line was laid under miltary protection and “at the utmost possible speed and with the utmost economy of means.” [12: p24] The summit of the line was reached in July (166 kilometres from Wadi Halfa) and by November the line was back by the Nile at Abu Hamad. The next stretch to the mouth of the Atbara river was completed by July 1898. [12: p25]

In October 1898, after the battle of Omdurman, the railway crossed the river Atbara, initially by means of a temporary bridge which was replaced within a matter of months by a permanent structure. The railhead reached Shendi in June 1899 and arrived at the Blue Nile opposite Khartoum at the end of 1899. This was the location of the terminus and has become known as Khartoum North Station.

As an aside, Hill also relates the tale of the Suakin-Berber Railway (running East-West from the Red Sea) which had been considered for many years but only saw a serious attempt at its construction when the Mahdist revolution occurred. In June 1884 the British Government took some preliminary steps to facilitate the construction of the railway. Some minor work was undertaken and worked commenced and then ceased on an 18in. gauge line. In 1885, the British War Office decided to pursue the construction of the line. Initially a metre-gauge line was considered. This was adapted in favour of a standard-gauge line. [12: p34-38]

The contractors worked on supplying the planned works and a large amount of materials were on site at Suakin on the Red Sea coast by the end of the first quarter of 1885. By 20th March the line had crossed the causeway from the depot to the mainland and was nearing the outer fortifications. Despite regulars Mahdist raids, by mid-April the railhead was progressing at around a mile a day and 8 miles of mainline had been constructed. Logistics became a serious problem as the railhead move forward. Raids became more frequent and it became increasingly difficult to defend the line. In the end, it was pressures elsewhere in the world which meant that the British Government needed the troops for other campaigns and on 22nd April 1885 it decided to halt all work on the line. It was not until 2nd May 1885, when the railway had reached Otao, that work finally ceased. General Graham inspected the work and commented that it was roughly laid and the first shower would destroy large sections of it. The coming of the rains proved him right. [12: p41-44] The whole endeavour was ill-conceived and badly managed.

Khartoum North

The line to Khartoum North took a number of years to turn a profit (1913 was the first year in which receipts exceeded expenditure). In 1906 railway headquarters and workshops were transferred from Wadi Halfa to Atbara. The growing Sudanese economy revealed that existing rolling stock and track was unequal to demand. As the railway network was expanding, opportunities were taken to lay heavier duty rails (75lb rail began to be used) and parts of the original line to Kahtoum had 50ib rail replaced with 75lb rail.

Early in the life of the line, the journey from Wadi Halfa to Khartoum took 55 hours. This was improved to 34 hours. By 1912, two express luxury trains were running twice-weekly between the two terminals. [12: p50-53]

On the whole, the railway map between Wadi Hailfa and Khartoum has changed little over the years. A section of track which was troubled by drifting sand was re-laid closer to the Nile in 1902 (close to the Fifth Cateract). [12: p57] And, as we have noted above, Khartoum North Railway Station is long-gone. A replacement station has been provided on the line running South to the Blue Nile Bridge (Bahri Railway Station).

The Red Sea Railway and the founding of Port Sudan

The economic development of the Sudan was hindered at every turn by the tortuous routing of its imports and exports. Goods consigned by rail from an Egyptian port to Khartoum required no less than four transshipments on the way: at the port of entry, at Luxor and el-Shellal and again at Wadi Halfa. ” [12: p67]

Initially the British Government thought that Suakin was the solution to these and other problems and started to work on the basis of a line which led from there into the interior. Just 50 km down the coast, there was a far superior location for a harbour. In time this was realised to be the better option. The preliminary construction work and depot at Suakin was to have a significant and valuable role in the construction of a new line, but that line was first planned to run along the coast to Mersa Shaykh which was to be come Port Sudan and from there inland through Sinkat to join the Sudan Military Railway at Atbara. That route was not used either. Surveyor eventually recommended a route which ran through the Kamob Sanha Gorge and Tehamiyam to Atbara. It had the easiest gradients of the options considered did not require tunneling and only had one particular section which was difficult for construction (a cutting through 1,000 metres of granite at Kamob Sanha). Added benefits were the ease of making a connection to Kassala and a juction on the Nile Valley line closer to Khartoum. [12: p70]

The first train from Khartoum steamed into Suakin on 16th October 1905 to a new terminus at Graham’s Point. By the end of the year a connection had been completed to the site of what was to be Port Sudan. [12: p71]

Back to Khartoum …

First an early plan from 1905, showing the 3ft 6in gauge line and its terminus on the North bank of the Blue Nile. …

Next a plan showing Khartoum in 1910. …

Next, a plan from 1914 showing the enlarged network of 3ft 6in gauge railways in the city. At this time Khartoum North Station is still in use. …

Khartoum Central Station

We will start our ‘then & now’ review of the railway lines in Khartoum with a look at Central Station. …

Some very early images of Khartoum Central Station. Each image is embedded and links directly to the site from which it was sourced. …

Some modern images of Khartoum Central Station. …

These next images show the route of the line between Central Station and the Blue Nile Bridge. All the satellite images are extracts from Google Earth. The line runs Northeast towards the Blue Nile.

Blue Nile Bridge

Bahri Station (Khartoum North)

North towards Atbara

Bahri Railway Station (Khartoum North) was, in 2014, the terminus for the new Nile Train service. The service runs from Port Sudan to Khartoum by way of Atbara and is provided by four-car DMU trainsets. I have struggled to date to identify technical details for these units. They are supplied by Chinese manufacturers. The first sets arrived in 2014, further sets arrived in 2018. [31]

North of Bahri Railway Station the 3ft 6in gauge line travels North towards Atbara. Train speeds are low and the journey as far as Atbara takes about twice the time a bus needs to complete the journey, but trains are comfortable, safe, air-conditioned and cheaper than the buses. … “Every Nile Train service is almost full with an average passenger load of around 280. … Passenger Hannah Ali Mohammed, 35, said, ‘I think most people travelling between Khartoum and Atbara will stop using buses and change to this … train.’ … Student Ahmed Al-Haj Omer, 23, said … ‘It’s safer. There are a lot of bus accidents on the road between Khartoum and Atbara.’ … A bus ticket also costs about 50 per cent more than the £4 train trip. [32]

Further stations follow on the journey North. El-Gaili is the last before open desert. Further north the station buildings which remain are older, for example that at Ed Dowyab, as shown below.

Shendi is reached just a little further along the banks of the Nile.

Given that our focus is meant to be on the railways of Khartoum. it is at this point, just over 200km from Khartoum, that we leave the line heading North to Atbara.

Lines South from Khartoum Central Station

Historically there were junctions at either end of Khartoum Central Station. At the East End a line branched away to the Southeast following the West bank of the Blue Nile to Wadi Madani and beyond. The route of that line is shown below by a thin red line. In the 21st century, its route is beneath one of the main arterial roads into and out of Khartoum (Africa Street).

The ‘live’ line which leave Khartoum Central Station heading South West along side the White Nile, eventually crosses the southern suburbs of the city to rejoin the line heading Southeast close to the Blue Nile. This line can be seen marked on the satellite image above.

The Blue Nile Bridge was built when General Sir Francis Wingate [34] was Governor-General of Sudan. It was decided to “bring the railway over the Blue Nile … and to build it along the West Bank of the river to Sennar. Here the line would turn West, cross the White Nile at Qoz Abu Jum’a and head for el-Obeid. … The Sudan Government signed a contract with the Cleveland Bridge& Engineering Com[pany … for the building of a bridge to carry road and rail together … with a rollinglift span for the passage of river craft and seven spans of 218ft each. … Work on the bridge began in 1907. … Passenger and goods stations, a locomotive and carriage and wagon depot and marshalling yards were laid out at what were then the southern limits of the city, and opened in 1910.” [12: p79]

Hill stated in 1965, that it was “only recently that Khartoum Central [had] become a through station. In 1964, the section of the Gezira line between Khartoum Centra; and Soba via the airport was pulled up releasing valuable land for urban development.” [12: p80] Trains from the South now run along a line built from the West end of Khartoum Central through the marshalling yard South to Shagara Station and eastward to Soba.

Hill notes that the Cleveland Bridge Company also constructed the bridge over the White Nile at Qoz Abu Jum’a. The railhead rached that bridge in 1910 and the first train crossed the White Nile at that location on 24th December 1910. [12: p80] This line allowed the economic potential of the Gezira (cotton) and Kordofan (gum arabic) to be exploited.

Consideration of this line and others in the South will have to be left for a future article. … We return to looking at the railways on the South side of Khartoum City Centre. The plan immediately below schematically represents the key elements of the network as it was at the end of the Second World War. Two short lines ran from the West end of the Station, to Abu Se’id on the West side of the White Nile and beyond El Lamab on the East bank of the White Nile.

The line to Abu Se’id

The short line to Abu Se’id which is shown on the extract from the British Survey of Sudan from 1945 suggests that the line crossed the White Nile but was not extended any further. Looking back through available maps we can see that the line from Central station had been extended to the vicinity of the Blue Nile close to the confluence of the two rivers.

The Old White Nile Bridge (also known as the Redemption Bridge or the Omdurman Bridge) is a steel truss bridge in Sudan on the road connecting Khartoum on the White Nile to Omdurman. The bridge was built between 1924 and 1926 by Dorman Long from Teesside, England: it is 613 metres long and is supported by seven pairs of round columns. [43] If the 1945 map extract is to be believed the 3’6″ line was extended from its position on the map immediately above this paragraph to cross the White Nile at the bridge.

However, we already know that provision was made for an electric tramway to replace an earlier steam railway and that this new electric system was in use in the 1930s. It seems as though the line shown on the 1945 map is probably a minor cartographical error. Please see later articles about Khartoum’s railways and trams.

We do know that later in the 20th century the route of the 3’6″ railway Northwest of Central Station was revised and even later abandoned. In the next image, the area is shown on a 1950s map of Khartoum. …

The line to the White Nile beyond El Lamab

Satellite imagery bears little resemblance to the 1945 British Survey of Sudan. The large island in the White Nile which features so prominently in the 1945 survey does not exist. The only place name similar to ‘El Lamab’ is Al Lamab which is an area to the East of the Airport close to ten Blue Nile.

Logic would suggest that the current railway follows the route shown in 1945. An estimation of the distances involved would place the point where the present railway turns to the East in the vicinity of the end of the railway drawn on the 1945 map. The satellite image below suggests that the line used to terminate on the South side of Wad Ageeb which appears on the East bank of the White Nile close to the bottom of the image.

Final Comments

We have looked at all of the 3ft 6in gauge railway lines in Khartoum as best we can. There are a number of things which would benefit from further investigation.

• The line north to Egypt and the line to Port Sudan (both 3’6″ gauge)
• Lines to the South of Khartoum (3’6″ gauge)
• the Steam Trams in Khartoum in the early 20th century (narrow gauge)
• the Electric Tram network of the 1930s (3’6″ gauge)
• Industrial lines in Sudan which probably include the lines noted on the South bank of the Blue Nile close to its confluence with the White Nile, but definitely do include a narrow gauge railway serving the cotton industry to the Southwest of Khartoum in Gezira (narrow gauge)
• the motive power and rolling-stock on Sudan’s Railways.

These will need to wait for further articles.

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