Pernyataan Pastoral PGI Tentang LGBT


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Comment:

  1. dr. Andik Wijaya
  2. Tindakan dan Orientasi Homosex

In English:

Any discussion of homosexuality would be incomplete without addressing the difference between act and orientation. Many homosexuals will say, “I was born a homosexual—God made me this way; therefore, my thoughts, desires, and lifestyle should not be condemned.” If some people are born with a predisposition toward homosexual behavior, does that somehow make their homosexual lusts and behavior acceptable to God? Absolutely not! If some people are born with a proclivity toward theft, homosexuality, murder, bestiality, sadomasochism, mutilation etc., that does not somehow excuse their sinful behavior. The argument that orientation towards homosexuality somehow makes it acceptable to God could be used to excuse all sinful behavior. Such an argument destroys personal responsibility; it renders God’s law meaningless and salvation through Jesus Christ unnecessary. All men will be held responsible before God for every sinful thought, word and deed, regardless of one’s orientation. Blaming God for one’s sinful behavior may make the homosexual feel better, but it will be ineffective on the day of judgment, when all unrepentant homosexuals are cast into hell (1 Cor. 6:9-10, Rev. 21:27). Some argue that homosexual acts are indeed immoral, but homosexual feelings and desires for some are inborn and therefore unavoidable and not sinful. The Bible does teach that it is not a sin to be tempted (Christ was tempted, yet He never committed sin, Heb. 2:18). What is sinful is when a person dwells upon that which tempts him, fantasizes and makes plans to engage in that sinful behavior. The Bible clearly teaches that it is not only a sin to commit evil acts, it is also a sin to have immoral desires, lusts and thoughts. Jesus Christ forbade heterosexual lust in Matthew 5:27-29. Jesus said that when a man looks upon a woman to lust after her, he has committed adultery with her in his heart (Mt. 5:28). The idea of condemning only the outward act but not the inward lust was a doctrine of the Pharisees; Christ strongly condemned such false teaching (Mt. 5:21-22, 15:19-20). The Apostle Paul in forbade ungodly fantasies, lusts, and evil desires (Col. 3:5). Paul said that Christians must sanctify (i.e., make holy) their very thoughts (Phil. 4:8). James said that if desires are not controlled, sin will follow (Jas. 4:1). Inward, homosexual lust is condemned in Romans 1:24, 26, 27. )
I Corinithians 6:9-1. The chief discussion of this passage concerns the terms “homosexual offenders.” In the Greek it is one compound word, which never occurs in any writing before the Apostle Paul (he uses it once more in 1 Timothy 1:8-10). The term arsenokoitai literally means “male beds.” Paul probably coins the word (as he coins others in his Epistles) and derives it from Leviticus 20:13 (similar to 18:22) where in the Greek text of the LXX the two terms arsenos and koitein are back-to-back in the sentence: “If a man lies with a man as one lies with a woman, both of them have done what is detestable” (literally, “If a man makes a bed with a man…”). By drawing on Leviticus Paul’s meaning cannot be limited to male prostitutes, pederasts, perverts, etc., for he thinks more broadly with his biblical worldview. All homosexual behavior and orientation, written about hundreds of years before Paul, must be included. With the preceding word translated “male prostitutes,” Paul gives us the passive and the active terms for same-sex behavior, following the pattern of the words of Leviticus 20:13, as even the rabbis and Philo interpreted the passage. Following the pattern of Leviticus 18 and 20, where incest is condemned before homosexuality, Paul’s list here follows his condemnation of incest earlier in 1 Corinthians 5:1-13.
This text is important for several reasons. It affirms that homosexuals and other unrepentant sinners have no place in God’s kingdom (which must include heaven in its meaning). Also, people who come to Christ are expected to change from their past evil behavior and identity by the power of Jesus and the Holy Spirit. Finally, the same term occurs in 1 Timothy 1:8-10 where Paul deals with what is unlawful, ungodly and unholy (using legal, religious and moral categories). This suggests that homosexual behavior is a proper object of restriction by the law, faith, and public morality.
Since the Bible condemns sinful lusts and sinful acts there can be no such thing as a Christian homosexual—or a Christian murderer or a Christian thief. If a homosexual becomes a Christian, he must put away both homosexual acts and thoughts; therefore, when he becomes a Christian, he ceases to be a homosexual. He may still be tempted at times but he refuses to dwell on, fantasize about, and commit such abominable deeds. “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy; meditate on these things” (Phil. 4:8). “We should not lust after evil things as they also lusted” (1 Cor. 10:6).
transformational inclusion” NOT “affirmational inclusion