Although all men know by nature that homosexuality is sin, it’s only through Scripture that one can adequately defend the claim. (Natural theology types are free to try sometime.)
Since most people are autonomous in their thinking, it’s understandable why most cannot justify with any consistency and without avoiding arbitrariness, the claim that homosexuality is morally wrong.
Although many straight people still find homosexuality unnatural – unnatural does not imply moral deviance. Even the claim that something is unnatural presupposes a network of beliefs about reality, truth, and ethical standards that cannot adequately be justified apart from Scripture. Whether homosexuality is sin is indeed a worldview question.
Sure, in general revelation there is natural law that pronounces guilt for sin upon all mankind, including guilt for homosexuality. Notwithstanding, natural law can grow increasingly dim in the minds of the ungodly. Yet even when natural law was shining more brightly upon social conscience, it was never to be interpreted apart from special revelation. With the rejection of the Bible, mankind is left to grope in darkness but not in search for moral standards – rather for moral standards that are philosophically defensible in the context of a larger worldview context that should be consistent, coherent and explanatory. On the authority of God’s word, we know it cannot successfully be done, which has been corroborated and verified since the time of creation.
Accordingly, two unhappy alternatives:
Apart from viewing homosexuality through the lens of Scripture, one is left with two unhappy alternatives: (i) a bigoted rejection of homosexuality or else (ii) condoning what is known in conscience to be morally deviant. In other words, apart from Scripture one either can judge correctly yet for sinful reasons, or else violate conscience (and live in moral conflict) by condoning in the name of love, no less, that which is an abomination in God’s sight.
Regarding natural theology, the church needs to wake-up from its Thomistic slumbers and distinguish (i) the universal knowledge of sin through natural law from (ii) the sole basis by which we might adequately defend the possibility of such knowledge. The former pertains to knowledge that permeates all moral creatures regardless of one’s worldview; whereas the latter relates to an epistemological defense that is unique to the Christian worldview. Without God’s word as the foundation for the only worldview that can reconcile moral absolutes with life experience, in whose name might we dare judge any behavior as sinful?!
In order to avoid imposing personal preference upon others, one is left to condone a practice that is contrary to God’s word. In other words, the “open minded” (to everything but God’s word, that is), if they’re to remain free from such bigotry, are constrained to not object to deviant behavior, “for who are we to judge?” Without God’s word, through the illumination of the Spirit, confirming to us that which we indeed know by nature to be sin, our beliefs would be reduced to subjective doubt and philosophical skepticism. Indeed, apart from the propositional revelation contained in Scripture we cannot adequately justify the knowledge we have, at least in any robust philosophical sense, that there even is such a thing as natural law. If that is not true, then God has not made foolish the wisdom of this world. (Again, Natural theology types are free to try sometime.)
An insurmountable natural theology conundrum is that apart from special revelation, we’re consigned to non-authoritative personal preference, even though the Spirit unambiguously and universally testifies that homosexuality is sin. Perhaps the biggest irony in all of this is that without God’s word, ultimate autonomous virtue leads to defending deviant behavior against conscience. That’s where the world lives today. It doesn’t have a good enough reason to condemn sinful practice without being bigoted, so the world defends what God condemns.
In sum, apart from Scripture one is left either to go along with ungodly behavior to avoid personal prejudicial preference, or else undergo the conflicting guilt that comes with arbitrarily disapproving of a practice that is known to be morally wrong. At the end of the day, the Christian’s righteous disapproval of ungodly behavior is not available to us apart from values informed by Scripture and no amount of natural law can get us out of that Thomistic, humanistic predicament. No amount or natural law can get us to a defensible natural theology of sin. We must distinguish knowledge from the justification of the possibility of knowledge.
Yet Christians can rejoice in at least this: God is not mocked; the fool is confounded once again.