4/27/18

An Introduction to Calvinism by Trevor Bowen


An Introduction to Calvinism

http://www.insearchoftruth.org/articles/calvinism.html

Introduction

Very few doctrines are more pervasive in modern churches and theology than Calvinism. Although not modern by any means, this doctrine is recognized by its most successful proponent, John Calvin (1509-1564). A Frenchman and church reformer, Calvin formalized these doctrines in his Institutes of Christian Religion, first published in 1536, at the age of 27. Contemporary with Martin Luther, Calvin's work quickly became associated with many of the reformed churches of his day and remains even today in many of the denominational creeds and confessions of faith, especially the Presbyterian and Reformed Churches.

Calvinism in a Nutshell

Many people have never heard of Calvinism, while some disregard it as an academic subject with little practical relevance. Since many may need an introduction or refresher to the subject, let us first consider the following summary of Calvinism, and in subsequent articles we will more closely examine the components, or tenets that make up Calvinism.
It should first be understood that Calvinism is a highly logical, systematic, and interconnected system of belief that relate to our spiritual nature and ultimately our salvation. It contains many truths that are undisputed by most Christians, but it also contains many statements that would be contested as false by some. Consequently, it is important that we separate the truth from the error, and cling to the truth as shown in the Bible (I Thessalonians 5:21).
The foundation of Calvinism is the complete and total sovereignty of God. According to Calvin, since God is sovereign, He has made all choices and man is, therefore, without choice and free will. Calvin further reasoned that one of these choices, which God made, is that man would sin. This sin, which God forced man to commit, corrupted man's nature making the entire human race totally deprived of good, wholly inclined to evil and sin.
Calvin argued that to save man, God chose certain people to be saved. Since man became depraved and would have been unable accept God's conditions on his own, these elect few were chosen without prerequisite. To bring about man's salvation, the Holy Spirit moves the chosen few toward God, thereby condemning the rest to eternity in hell. These chosen people can not resist God's grace and, therefore, cannot be lost or become lost. The purpose of God's choice was to bring about His own glory.
The results of these beliefs, which teach that man has no free will, is that he has no control over his life and destiny. God has unconditionally chosen some people to be saved, who cannot be lost regardless of their behavior. Those not elected unto salvation are unavoidably sentenced to hell regardless of their behavior.

The Tenets of Calvinism - TULIP

Although Calvin did not arrange his beliefs according to the acronym, TULIP, a prominent denomination did. They used this acronym to outline and identify their beliefs, fundamental to their creed. In following articles, we will study the foundation of Calvinism, the Sovereignty of God; then the tenets of Calvinism, and some summary thoughts as outlined below:
It should be emphasized that all tenets of this doctrine are tightly interconnected. Calvin's system of belief was very logical, which has two implications. First, if one tenet is assumed, the rest will naturally follow. But, if one tenet should be disproved, then the remainder are of necessity disproved and the entire system of belief crumbles.

Why Study Calvinism?

To some this study may seem like an exercise in academics. To others it might be a dogmatic advancement of their denominational creed; however, if the Bible addresses the doctrine or its tenets, then it must be by definition a topic of grave importance and concern to us.
Also, the doctrines of Calvinism are actually the doctrinal foundation of most denominational creeds. It is therefore inherently crucial that we examine the root of these creeds. Since they relate to all of our most basic spiritual beliefs, including free will, the character of God, and even forgiveness of sins, we must therefore, diligently study this subject before we rashly adopt or cling to these beliefs. A falsely drawn conclusion or blindly accepted creed at this point would produce untold doctrinal and moral errors, leading to faith without scriptural foundation or hope.

Summary

Calvinism is a set of highly logical and interconnected beliefs that influences many denominational creeds and confessions of faith. It attempts to explain man's basis for salvation through the sovereignty of God and affects almost all aspects of one's beliefs, morals, and behavior. Since it is so far reaching and widely accepted, it is inherently important that we examine this doctrine, even if in brief.

Next: Sovereignty of God Trevor Bowen

Be with me Lord by Beth Johnson

http://www.oldpaths.com/Archive/Johnson/Edna/Elizabeth/1939/bewithme.html

Be with me Lord
The words to this song were penned by T. O. Chisholm, and the music was composed by L. O. Sanderson. It is particularly meaningful to me because my mother kept on requesting that I sing it to her while she lay dying of leukemia in February and March of 1993. Today, I find it difficult to sing because of that memory, but the prayer is still in my heart.
Be with me, Lord--I cannot live without Thee,
I dare not try to take one step alone.
I cannot bear the loads of life, unaided,
I need Thy strength to lean myself upon.
Be with me, Lord, and then if dangers threaten,
If storms of trial burst above my head,
If lashing seas leap everywhere about me,
They cannot harm, or make my heart afraid.
Be with me, Lord! No other gift or blessing
Thou couldst bestow could with this one compare—
A constant sense of Thy abiding presence,
Where e'er I am, to feel that Thou art near.
Be with me Lord, when loneliness o'er-takes me,
When I must weep amid the fires of pain,
And when shall come the hour of "my departure"
For "worlds unknown," O Lord, be with me then.
BE WITH ME, LORD--I CANNOT LIVE WITHOUT THEE,
Sometimes people who are with us can make us discouraged and make our hearts faint in the work we have to do.
  • Josh 14:8 Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.
Some people depend upon other people to be with them and forget to depend upon God
  • Judges 4:8-9 And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. And she (Deborah) said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.
But if the Lord be with us, we, like Joshua, will prevail
  • Josh 14:12 Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.
Jabez prayed that the Lord would be with him to keep him from evil, and the Lord granted his request
  • 1 Chron 4:10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
Even though Job lost everything, he remembered the days when the Lord was with him
  • Job 29:2-7 Oh that I were as in months past, as in the days when God preserved me; When his candle shined upon my head, and when by his light I walked through darkness; As I was in the days of my youth, when the secret of God was upon my tabernacle; When the Almighty was yet with me, when my children were about me; When I washed my steps with butter, and the rock poured me out rivers of oil; When I went out to the gate through the city, when I prepared my seat in the street!
David praised and thanked God because He was with him
  • Ps 13:6 I will sing unto the LORD, because he hath dealt bountifully with me.
  • Ps 23:4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.
  • Ps 42:7-8 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.
What will be the result, if the Lord is with us?
  • Jeremiah 20:11-13 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. But, O LORD of hosts that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.
Christ knew the power of having His disciples with him.
  • Matt 12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.
  • Luke 11:23 He that is not with me is against me: and he that gathereth not with me scattereth.
  • Luke 22:28-30 Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
  • Luke 23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
  • John 16:32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
  • John 17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
When Paul was ready to be delivered to death, he knew the power of having a faithful, godly friend with him.
  • 2 Tim 4:11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
  • 2 Tim 4:16-17 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.
Finally, we see a glimpse of what it means to be with the Lord.
  • Rev 3:4-5 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
  • Rev 3:20-21 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
I DARE NOT TRY TO TAKE ONE STEP ALONE.
Being alone in the world can make us vulnerable to the enemy or to the elements.
  • Eccl 4:9-12 Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
When we stand for the Lord and his ways, we often must stand alone.
  • Jer 15:17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.
  • Lam 3:21-32 This I recall to my mind, therefore have I hope. It is of the LORD's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. The LORD is my portion, saith my soul; therefore will I hope in him. The LORD is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the LORD. It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him. He putteth his mouth in the dust; if so be there may be hope. He giveth his cheek to him that smiteth him: he is filled full with reproach. For the Lord will not cast off for ever: But though he cause grief, yet will he have compassion according to the multitude of his mercies.
Jesus knew that he would be left alone in His greatest trial.
  • John 16:32-33 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
Paul knew that the faith of some would fail when they were left alone.
  • Romans 11:1-4 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
I CANNOT BEAR THE LOADS OF LIFE, UNAIDED,
Paul knew the power of God's watchful care.
  • 2 Tim 3:10-12 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution.
  • 2 Cor 1:8-10 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;
Sometimes weak christians doubt that God can save them.
  • Matthew 19:26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.
  • Mark 9:23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.
  • Mark 10:27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.
  • Mark 14:36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
I NEED THY STRENGTH TO LEAN MYSELF UPON.
Daniel knew the power of God's strength and protection.
  • Dan 6:20-22 And when he (King Darius) came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions? Then said Daniel unto the king, O king, live for ever. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
The psalmist, David, knew the power of God's strength.
  • Ps 27:12-14 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. I had fainted, unless I had believed to see the goodness of the LORD in the land of the living. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.
  • Ps 84:5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.
BE WITH ME, LORD, AND THEN IF DANGERS THREATEN,
IF STORMS OF TRIAL BURST ABOVE MY HEAD,
Many are the examples of godly men and women, who trusted in the power of His might as they were faced with temptations. They were men and women of faith who overcame and were victorious. (Heb 11:1-40)
1 Now faith is the substance of things hoped for, the evidence of things not seen.
2 For by it the elders obtained a good report.
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.
5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
10 For he looked for a city which hath foundations, whose builder and maker is God.
11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.
13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
14 For they that say such things declare plainly that they seek a country.
15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.
16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.
17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
18 Of whom it was said, That in Isaac shall thy seed be called:
19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
20 By faith Isaac blessed Jacob and Esau concerning things to come.
21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.
22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.
24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;
25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.
27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.
30 By faith the walls of Jericho fell down, after they were compassed about seven days.
31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;
38(Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
39 And these all, having obtained a good report through faith, received not the promise:
40 God having provided some better thing for us, that they without us should not be made perfect.
IF LASHING SEAS LEAP EVERYWHERE ABOUT ME,
THEY CANNOT HARM, OR MAKE MY HEART AFRAID.
One of the most poignant accounts in the New Testament of Jesus' protection is recounted in Matthew 14:32, Mark 6:51, and Mark 4:35-41. Here we see His powerful protection and love for the ones who served Him. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
40 And he said unto them, Why are ye so fearful? how is it that ye have no faith?
41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
BE WITH ME, LORD! NO OTHER GIFT OR BLESSING
THOU COULDST BESTOW COULD WITH THIS ONE COMPARE—
A CONSTANT SENSE OF THY ABIDING PRESENCE,
WHERE E'ER I AM, TO FEEL THAT THOU ART NEAR.
Moses knew he could never lead the nation of Israel without the presence of the Lord.
  • Ex 33:12-15 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence.
Jehoshaphat knew that the Lord's presence was in the temple and that He would hear their cry when troubles came.
  • 2 Chron 20:6-9 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
The Psalmist, David, knew where to find fullness of joy and true pleasures.
  • Ps 16:11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
David's sincere prayer was for God's judgment, and sentence to come from His presence.
  • Ps 17:1-3 Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. Thou has proved mine heart; thou hast visited me in the night; thou has tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.
David knew that he had to have a clean heart and a right spirit in order to remain in God's presence.
  • Ps 51:10-12 Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
David asks who will dwell with God and who will be in His presence?
  • Ps 140:13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.
Isaiah is asking God to come down and tell them more of His truth, like he did on Mt. Sinai and reveal what He has prepared for those that wait on Him. (see also 1 COR 2:9)
  • Isa 64:1-4 Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence! When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence. For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.
Those who yearn to live in the presence of the Lord must meet certain qualifications or be forever cast out.
  • Luke 13:24-27 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
BE WITH ME LORD, WHEN LONELINESS O'ER-TAKES ME,
WHEN I MUST WEEP AMID THE FIRES OF PAIN,
AND WHEN SHALL COME THE HOUR OF "MY DEPARTURE"
FOR "WORLDS UNKNOWN," O LORD, BE WITH ME THEN.
Many were the tests and procedures which my mother had to endure, but when she called us to come home from India, all she said was, "The nights are long, and I am afraid." The last verse of this prayer song seemed to embody what she felt at the prospect of death.
Now would come the questions of what kind of building she had made and what kind of fruits she had borne.
  • 1 Cor 3:10-15 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
  • Rev 3:18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Like Paul, she wanted to be able to say:
  • 2 Tim 4:6-8 For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
Beth Johnson
Published in The Old Paths Archive
(http://www.oldpaths.com)

Rainbows, promises and the knowledge of God by Gary Rose

Imagine you are this bird. You are so close to the rainbow that you feel like you are encompassed by it. All the vivid colors are so close that you feel you could almost touch them. In fact, they seem very real indeed. This close they are impressed upon your brain in a memory that can never be wiped out, never!!

Think for a moment about rainbows. God put a rainbow in the sky as a sign of a covenant ( a sort of promise)…

Genesis, Chapter 8 (World English Bible)
8 God spoke to Noah and to his sons with him, saying,
9 “As for me, behold, I establish my covenant with you, and with your offspring after you,
10 and with every living creature that is with you: the birds, the livestock, and every animal of the earth with you, of all that go out of the ship, even every animal of the earth.
11 I will establish my covenant with you: All flesh will not be cut off any more by the waters of the flood, neither will there ever again be a flood to destroy the earth.”
12 God said, “This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:
13 I set my rainbow in the cloud, and it will be a sign of a covenant between me and the earth.  (emphasis added)
14 When I bring a cloud over the earth, that the rainbow will be seen in the cloud,
15 and I will remember my covenant, which is between me and you and every living creature of all flesh, and the waters will no more become a flood to destroy all flesh.
16 The rainbow will be in the cloud. I will look at it, that I may remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”
17 God said to Noah, “This is the token of the covenant which I have established between me and all flesh that is on the earth.”  (emphasis added)

This covenant was a promise and the token was in the sky! In the clouds, which of course are far away from earth-bound human beings. With this in mind, lets change our thoughts to a different covenant (which of course, is a promise); namely the covenant between God and all human beings who have become Christians. God has promised all things that pertain to life and Godliness through Jesus Christ!

The Apostle Peter says...

2 Peter, Chapter 1 (World English Bible)
1 Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,
3 seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;
4 by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. (emphasis added vs3f.)
5 Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;
6 and in knowledge, self-control; and in self-control patience; and in patience godliness;
7 and in godliness brotherly affection; and in brotherly affection, love.
8 For if these things are yours and abound, they make you to be not idle nor unfruitful to the knowledge of our Lord Jesus Christ. (emphasis added)

So, what’s the difference? Jesus, and the grace and peace (vs. 2) which only HE gives. A promise of life and godliness, enhanced by “the knowledge of him who called us. God’s promise is fulfilled in Jesus and our part is the faithfulness and the application of knowledge.

I wonder; is there a rainbow of color for Christians. To me, the answer is a resounding YES! But a rainbow of only two colors: The first is the color RED, for the blood that Jesus shed on the Cross AND the color White for the purity from sin that only Jesus can provide.

One last thing- keep on learning; it will make you useful to him!!!

4/25/18

"THE FIRST EPISTLE TO THE THESSALONIANS" Introduction To The Epistle (1:1) by Mark Copeland


               "THE FIRST EPISTLE TO THE THESSALONIANS"

                   Introduction To The Epistle (1:1)

INTRODUCTION

1. A wonderful hope of the Christian is the promise of the Lord's
   return...
   a. A promise given when Jesus ascended into heaven - Ac 1:9-11
   b. A promise designed to motivate Christians to live holy and godly
      lives - 2Pe 3:10-14

2. How then should we live as we anticipate the Lord's return? This
   question is addressed in Paul's first epistle to the Thessalonians
   a. In which every chapter has some mention of the Lord's return
   b. In which we find practical instructions for holy and godly living

[That we might be ready for the Lord's return, we begin this series of
sermons based on First Thessalonians. In this lesson, we shall consider
some background information on this epistle...]

I. THE AUTHOR OF THE EPISTLE (1:1a)

   A. PAUL...
      1. Known formerly as Saul of Tarsus, persecutor of the church
         - Ac 9:1-2
      2. Who became known as the "apostle to the Gentiles" - Ac 9:15
      3. Author of half of the books of the New Testament

   B. JOINED BY SILVANUS AND TIMOTHY...
      1. Silvanus, also known as Silas
         a. Originally an emissary from the apostles and elders in
            Jerusalem - Ac 15:22,27
         b. Identified as a prophet, who exhorted the brethren in
            Antioch - Ac 15:32
         c. Who remained in Antioch, later to become Paul's traveling
            companion - Ac 15:34,40-41
         d. Who suffered mistreatment and imprisonment with Paul in
            Philippi - Ac 16:19-25
         e. Who together with Paul established the church in
            Thessalonica - Ac 17:1-4
      2. Timothy, also known as Timotheus
         a. A young disciple who traveled with Paul - Ac 16:1-3
         b. Who is mentioned with Paul in many of his letters - e.g.,
            2Co 1:1; Php 1:1
         c. Recipient of two letters from Paul - 1Ti 1:1; 2Ti 1:1
         d. Who suffered imprisonment himself - He 13:23
         e. Who had just returned from a trip to Thessalonica - 1Th 3:1-2,6

[These three men had a vested interest in the welfare of the church in
Thessalonica.  Speaking of that church, let's now focus on...]

II. THE RECIPIENTS OF THE EPISTLE (1:1b)

   A. THE CITY OF THESSALONICA...
      1. It was the capital and largest city of the Roman province of
         Macedonia
      2. Located on the Egnatian Way, a major road from Rome to the
         eastern provinces
      3. The city served as a center of trade and commerce
      -- Today, it is known as Thessaloniki (formerly Salonica)

   B. THE CHURCH OF THE THESSALONIANS...
      1. Its establishment is recorded in Ac 17:1-9
         a. On his second journey, Paul and his companions had just
            left Philippi
         b. Traveling through Amphipolis and Apollonia, they arrived at
            Thessalonica
         c. Paul immediately located the synagogue and used their
            Sabbath gathering as an opportunity for evangelism
         d. For three weeks he reasoned with the Jews, converting some
            and a number of prominent Gentiles
         e. Unbelieving Jews soon caused a disturbance, forcing Paul to
            leave
      2. Despite such ominous beginnings, a strong church was 
         established
         a. It quickly gained a good reputation - 1Th 1:8
         b. It was mostly Gentiles - 1Th 1:9
         c. Members included Jason (Ac 17:9), Aristarchus and Secundus 
            (Ac 20:4)

[The reputation of this church is even more remarkable when we consider
how young it was.  The young age of the church becomes apparent when
we consider...]

III. THE PLACE AND DATE OF WRITING

   A. THE PLACE...
      1. The letter itself indicates it was not written long after 
         Paul's departure
         a. Paul had only been gone a short time - 1Th 2:17-18
         b. He had sent Timothy from Athens, who had returned - 1Th 3:1-6
      2. From Luke's record in Acts, it is evident Paul wrote this 
         epistle soon after arriving in Corinth on his second 
         missionary journey
         a. For Paul did not stay long in Athens - Ac 17:16-18:1
         b. And Timothy came back from Macedonia after Paul arrived in
            Corinth - Ac 18:5
      -- So the place of writing is most likely Corinth

   B. THE DATE...
      1. Writing soon after his arrival in Corinth, this would place 
         the date sometime around 50-52 A.D.
      2. This would make First Thessalonians one of Paul's earliest 
         known writings, if not the first

[Now let's examine...]

IV. THE PURPOSE AND CONTENT OF THE EPISTLE

   A. THE PURPOSE...
      1. Paul had been anxious about the condition of the church
         a. Occasioned by his abrupt departure - Ac 17:10
         b. He wanted to return, but was hindered - 1Th 2:17-18
         c. His anxiety prompted him to send Timothy to encouraged them
            - 1Th 3:1-3
      2. Timothy had brought back good news! - 1Th 3:6-8
         a. Of their faith and love, and of their desire to see Paul
            again
         b. Their steadfastness comforted Paul greatly
      3. From the content of the letter (see below), it becomes 
         apparent that Paul had a three-fold purpose in mind as he 
         wrote this letter:
         a. To praise them for their steadfastness under persecution
         b. To instruct them concerning holy living
         c. To correct any misunderstanding, especially regarding the 
            second coming of Christ

   B. THE CONTENT...
      1. The epistle is unique in that every chapter ends with a 
         reference to the second coming of Christ - 1Th 1:10; 2:19; 
         3:13; 4:13-18; 5:23
      2. Here is a brief outline of the epistle:
         a. Personal reflections (1-3)
            1) Regarding their condition - 1:1-10
            2) Regarding his conduct - 2:1-12
            3) Regarding his concern - 2:13-3:13
         b. Apostolic instructions (4-5)
            1) Walk in holiness - 4:1-8
            2) Walk in love - 4:9-10
            3) Walk in diligence - 4:11-12
            4) Walk in hope - 4:13-18
            5) Walk in light - 5:1-11
            6) Walk in obedience - 5:12-28

CONCLUSION

1. With such an emphasis on steadfastness and holy living, an
   appropriate theme for this epistle would be:

           "Holiness In View Of The Coming Of Christ"

2. In keeping with such a theme, I offer the following passage as the
   key verses of the epistle:

   "And may the Lord make you increase and abound in love to one
   another and to all, just as we do to you, so that He may establish
   your hearts blameless in holiness before our God and Father at the 
   coming of our Lord Jesus Christ with all His saints."  
                                                      - 1Th 3: 12-13

As we proceed through this epistle, it will be my prayer and aim that
our study will lead to greater faithfulness and holiness in our service
to God as we wait for the coming of Jesus!

Are you ready for His coming?  Even if you should die before He
returns, are you ready to face Him in the Judgment?  Let the apostles
of Christ tell you what you need to do be ready for that day - cf. Ac
2:36-38; 17:30-31

Only then can it truly be said:  "Grace to you and peace from God our
Father and the Lord Jesus Christ" (1Th 1:1c)

Executable Outlines, Copyright © Mark A. Copeland, 2016

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“Christianity Could Not Possibly Be True” by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=3789

“Christianity Could Not Possibly Be True”

by  Eric Lyons, M.Min.

What did atheistic author Mike Davis allege was the “smoking gun” that proved to him once and for all that “Christianity could not possibly be true”? What “sealed the issue” and led him to believe “Jesus was wrong...and no more deserving of our belief than any other guy”? When did the case against the Bible and Christianity become “closed”? In chapter one of his book, The Atheist’s Introduction to the New Testament: How the Bible Undermines the Basic Teachings of Christianity, Davis explained that Matthew 24:34 was the deciding factor.
In Matthew 24:34, Jesus stated: “Assuredly, I say to you, this generation will by no means pass away till all these things take place.” According to Davis, since “Jesus tells his listeners that the judgment day will come before the generation he’s speaking to passes away,” and since that generation passed away 1,900 years ago, Jesus “could not have been divine” and the Bible is “untrustworthy” (2008, pp. 1-2). In actuality, what Davis confesses ultimately “proved” to him that the Bible and Jesus are unreliable is nothing more than a misinterpretation of Scripture. Jesus was not mistaken in His comments in Matthew 24:34—Jesus’ generation did not pass away prior to witnessing the things Jesus foretold in Matthew 24:4-34. But, Jesus did not foretell in those verses what Davis assumes He foretold. Davis and many others believe that, prior to verse 34, Jesus was describing events that would take place shortly before Judgment Day at the end of time. The fact of the matter is, however, Jesus was prophesying about the coming destruction upon Jerusalem in A.D. 70 and not the final Judgment.
When the disciples went to show Jesus the temple buildings (Matthew 24:1), Jesus said, “Do you not see all these things? Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down” (24:2). Later, when Jesus was on the Mount of Olives, the disciples asked Him three questions, beginning with “when will these things be?” (24:3). In verses 4-34, Jesus revealed several signs that would indicate Rome’s destruction of Jerusalem, including the temple, was near. [NOTE: “The fall of the Hebrew system is set forth in the sort of apocalyptic nomenclature that is characteristic of Old Testament literature, e.g., when the prophets pictorially portray the overthrow of Jehovah’s enemies (cf. Isaiah 13:10-11; 34:2ff; Ezekiel 32:7-8)” (Jackson, n.d.); cf. Matthew 24:29-31; see Miller, 2003.] In verses 35-51 (and all of chapter 25), Jesus answered the disciples’ last two questions: “what will be the sign of Your coming, and of the end of the age?” (Matthew 24:3). To summarize, in Matthew 24:4-34 Jesus foretold of the coming destruction of Jerusalem in A.D. 70, while in 24:35-25:46 He commented on His future return and final Judgment of the world.
How sad it is that so many atheists and skeptics believe they have disproven the Bible and Christianity, when, in reality, they have simply twisted the biblical text to mean something God never intended (cf. 2 Peter 3:16). The fact that Mike Davis highlights Matthew 24:34 as the verse that once and for all proved to him the Bible is unreliable should tell us something about the extreme weakness of the skeptic’s case against Christianity.

REFERENCES

Davis, Mike (2008), The Atheist’s Introduction to the New Testament (Outskirts Press: Denver, CO).
Jackson, Wayne (no date), “A Study of Matthew 24,” http://www.christiancourier.com/articles/19-a-study-of-matthew-24.
Miller, Dave (2003), “There Will Be No Signs!” http://www.apologeticspress.org/articles/1838.

“Breaking Bread” on the “First Day” of the Week by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=1548

“Breaking Bread” on the “First Day” of the Week

by  Eric Lyons, M.Min.

As the apostle Paul was making his way toward Jerusalem near the end of his third missionary journey, he met with several disciples in the coastal city of Troas. Although he was “hurrying to be at Jerusalem, if possible, on the Day of Pentecost” (Acts 20:16), he tarried in Troas for seven days with several other disciples (20:4-6). According to Acts 20:7, “[O]n the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.” Since Luke indicates that Paul did not break bread until after his lengthy lesson and the resurrection of Eutychus (20:11), many have questioned whether Paul and the disciples ate of the Lord’s Supper on Saturday, Sunday, or Monday? Others have wondered whether “to break bread” in Acts 20 even has anything to do with the Lord’s Supper. What can be said about such matters?
Admittedly, to “break bread” in Bible times often referred to the eating of common meals. God once warned His prophet Jeremiah not to “break bread for the mourner” (Jeremiah 16:7, RSV). Jesus “took bread...and broke it” with the disciples to whom He appeared on the road to Emmaus (Luke 24:30,35). The early Christians are said to have continued daily “breaking bread from house to house” eating “food with gladness and simplicity of heart” (Acts 2:46). Paul once “took bread and...broke it” and instructed his 275 companions on board a ship to Italy to eat it for their “preservation” (Acts 27:34-35, NASB). In ancient times, to “break bread” was a figure of speech known as synecdoche where a part (to break bread) was put for the whole (to eat a common meal, regardless of the kind of food and drink consumed).
In New Testament times, however, the phrase “to break bread” was also used to describe the partaking of the Lord’s Supper. Jesus instituted this special supper while celebrating the Feast of Unleavened Bread with His disciples shortly before His death.
And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matthew 26:26-29, emp. added).
In 1 Corinthians 10:16-17, Paul addressed the subject of the Lord’s Supper with these words: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread” (emp. added). Paul later reminded the Corinthians of the night in which Jesus first instituted this memorial feast, saying, “For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me’” (1 Corinthians 11:23-24, emp. added). Because part of this memorial supper that Christians are commanded to keep involves the actual breaking of bread, the expression “to break bread” was used in reference to the Lord’s Supper in the early church (cf. Behm, 1965, 3:730). Similar to how this phrase was used as a synecdoche in regard to common meals, it was also used to represent the Lord’s Supper (where consumption of both the bread and the fruit of the vine is referred to as simply “the breaking of bread”).
Because the phrase “to break bread” refers both to common meals and the Lord’s Supper, one must examine the context of passages in order to understand which one is being discussed. For example, since in Acts 2:42 “breaking bread” is listed with other religious activities carried out by the church such as teaching, praying, and fellowshipping (from the Greek koinonia, which may include several aspects of “joint participation,” including free-will offerings on the first day of the week—cf. Romans 15:26; 2 Corinthians 9:13; 1 Corinthians 16:1-2; see Jackson, 2005, p. 31), one may logically conclude that “the breaking of bread” is a reference to the early Christians partaking of the Lord’s Supper. [The use of the article in this verse also leaves the impression that a particular event is under consideration, rather than a common meal where “food” (Greek trophe, a word never used of the Lord’s Supper—Barnes, 1956, p. 59) is served for the purpose of gaining nourishment (e.g., Acts 2:46; cf. 1 Corinthians 11:33-34).]
But what about the use of the phrase “to break bread” in Acts 20:7? What textual indicators are present that warrant the phrase in this passage to be understood as the Lord’s Supper? First, the term “to break bread” is a first aorist active infinitive (Robertson, 1997). Since infinitives in Greek and English denote the objective or purpose of action for the principal verb (cf. Mounce, 1993, p. 298), one can know that Paul, Luke, and the disciples at Troas “gathered together” for the primary purpose of “breaking bread.” When this information is processed in light of the fact that Paul earlier had written to the church at Corinth and implied that the purpose for them coming together was to partake of the Lord’s Supper (in an orderly manner—1 Corinthians 11:20,33), then the passage in Acts 20 makes much better sense: “to break bread” was (or at least included) the eating of the Lord’s Supper. What’s more, Paul remained in Troas for seven days despite being in a hurry to get to Jerusalem before Pentecost (which was about 31 days, 10 stops, and 1,000 miles away—cf. Acts 20:6,13-16; 21:1,3,7,8,15). Why tarry in Troas for seven days? It was not simply to eat a common meal with the saints. Rather, Paul desired to worship with the church in Troas “on the first day of the week,” which included observing “communion” with them (1 Corinthians 10:16).
But did Paul and the church at Troas really observe the Lord’s Supper on Sunday? First, it is possible that the bread Paul broke after spending all night preaching and talking was part of a common meal that he would have gladly received before beginning his extended journey to Jerusalem. Nevertheless, when Luke’s terminology in Acts 20:11 is carefully examined, it appears that Paul ate two separate meals with the disciples: the Lord’s Supper first (“had broken bread”), followed by a common meal (“and eaten”). This latter expression (“and eaten,” Greek geusamenos) “is nowhere used of the celebration of the Supper, whereas in Acts 10:10 it is applied to taking a common meal” (Jamieson, 1997). The former expression (“had broken bread”) has the Greek article before “bread” (lit., “had broken the bread,” ASV, emp. added) and “seems plainly to denote the celebration of the Lord’s Supper; their intention to do so being expressed in Acts 20:7, but their actually doing it nowhere if not here” (Jamieson, 1997; cf. Robertson, 1997; Woods, 1976, pp. 67-70; Wycliffe, 1985).
If Paul, then, waited to “break bread” until after midnight (20:7,11), would this not have been a Monday-morning observance of the Lord’s Supper? Regardless of whether the memorial feast was observed before or after midnight, one can be assured that it took place on Sunday, because it was “on the first day of the week” that the disciples met “to break bread.” The reason that eating the Lord’s Supper after midnight would have been acceptable conduct for many Christians is because the Jewish method of counting time was still widely acknowledged. The Jews and the Romans used different standards for calculating the hours of the day, and although both systems split the day into two periods of twelve hours, a new day for the Romans began at midnight (cf. Pliny, n.d., 2:79), whereas a new day for the Jews began in the evening at sundown and lasted until sundown the following day. Luke, like Matthew and Mark, used the Jewish method of reckoning time in both his gospel account and in the book of Acts (cf. Luke 23:44; Acts 2:15; 23:23; cf. also John 19:14; 20:1,19). Thus, Paul’s pre-midnight preaching corresponded to our Saturday evening, but was the beginning of their “first day.” Regardless of whether they observed the Lord’s Supper on the evening of the first day or the morning of the first day, it was observed on the proper day, the day on which Jesus rose from the grave (Luke 24:1)—the first day of the week.
Christians should count it a privilege and honor to observe the Lord’s Supper (1 Corinthians 11:22), and commune with the Lord and His people (1 Corinthians 10:16-17). Sadly, some in the twenty-first century may attempt to justify observing this sacred supper on some occasion other than the first day by alleging that the early Christians observed it on Saturday night or Monday morning. The important thing to remember in this discussion, however, is that the early disciples came together on the first day of the week to observe this memorial feast. In the first century, when the Jewish method of reckoning time was still widely accepted, the first day began on what we call Saturday evening and ended Sunday evening. In the twenty-first century, most (if not all) people count time from midnight to midnight. Since God did not specify which method of time to use, but did specify the numerical day of the week in which the supper of the Lord is to be kept, Christians should abide by the standards of time wherever they reside.
[For discussion on whether or not Christians should partake of the Lord’s Supper every first day of the week, see Miller, 2003]

REFERENCES

Barnes, Albert (1956), Notes on the Old and New Testaments: Acts (Grand Rapids, MI: Baker).
Behm, Johannes (1965), “klao, klasis, klasma,” Theological Dictionary of the New Testament, ed. Gerhard Kittel (Grand Rapids, MI: Eerdmans).
Jackson, Wayne (2005), The Acts of the Apostles: From Jerusalem to Rome (Stockton, CA: Christian Courier Publications).
Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).
Miller, Dave (2003), “Sunday and the Lord’s Supper,” [On-line], URL: http://www.apologeticspress.org/articles/2304.
Mounce, William D. (1993), Basics of Biblical Greek (Grand Rapids, MI: Zondervan).
Pliny the Elder, The Natural History, trans. Bostock and H.T. Riley, [On-line], URL: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Plin.+Nat.+2.79.
Robertson, A.T. (1997), Robertson’s Word Pictures in the New Testament (Electronic Database: Biblesoft).
Woods, Guy N. (1976 reprint), Questions and Answers (Henderson, TN: Freed-Hardeman College).
Wycliffe Bible Commentary (1985), Electronic Database: Biblesoft.

"This is the Way God Made Me"--A Scientific Examination of Homosexuality and the "Gay Gene" by Dave Miller, Ph.D. Brad Harrub, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1388

"This is the Way God Made Me"--A Scientific Examination of Homosexuality and the "Gay Gene"

by  Dave Miller, Ph.D.
Brad Harrub, Ph.D.

The trumpets were left at home and the parades were canceled. The press releases and campaign signs were quietly forgotten. The news was big, but it did not contain what some had hoped for. On April 14, 2003, the International Human Genome Consortium announced the successful completion of the Human Genome Project—two years ahead of schedule. The press report read: “The human genome is complete and the Human Genome Project is over” (see “Human Genome Report...,” 2003, emp. added). Most of the major science journals reported on the progress in the field of genetics, but also speculated on how the information would now be used. The one piece of information that never materialized from the Human Genome Project was the identification of the so-called “gay gene.”
Homosexuality has been practiced for thousands of years. Simply put, homosexuality is defined as sexual relations between like genders (i.e., two males or two females). It was Sigmund Freud who first postulated that parental relationships with a child ultimately determine the youngster’s sexual orientation. But this “nurturing” aspect has effectively given way to the “nature” side of the equation. Can some behaviors (e.g., alcoholism, homosexuality, schizophrenia) be explained by genetics? Are these and other behaviors influenced by nature or by nurture? Are they inborn or learned? Some individuals believed that the answer would be found hiding amidst the chromosomes analyzed in the Human Genome Project.
The human X and Y chromosomes (the two “sex” chromosomes) have been completely sequenced. Thanks to work carried out by labs all across the globe, we know that the X chromosome contains 153 million base pairs, and harbors a total of 1168 genes (see NCBI, 2004). The National Center for Biotechnology Information reports that the Y chromosome—which is much smaller—contains “only” 50 million base pairs, and is estimated to contain a mere 251 genes. Educational institutions such as Baylor University, the Max Planck Institute, the Sanger Institute, Washington University in St. Louis, and others have spent countless hours and millions of research dollars analyzing these unique chromosomes. As the data began to pour in, they allowed scientists to construct gene maps—using actual sequences from the Human Genome Project. And yet, neither the map for the X nor the Y chromosome contains any “gay gene.”
What is the truth regarding homosexuality? Too often, speculation, emotions, and politics play a major role in its assessment. The following is a scientific investigation of human homosexuality.

BEHAVIORAL GENETICS AND CIVIL RIGHTS

In an effort to affect public policy and gain acceptance, the assertion often is made that homosexuals deserve equal rights just as other minority groups—and should not be punished for, or forbidden from, expressing their homosexuality. The fight for the acceptance of homosexuality often is compared to “civil rights” movements of racial minorities. Due to America’s failure to settle fully the civil rights issue (i.e., full and equal citizenship of racial minorities), social liberals, feminists, and homosexual activists were provided with the perfect “coat tail” to ride to advance their agenda. Using this camouflage of innate civil liberties, homosexual activists were able to divert attention away from the behavior, and focus it on the “rights.”
The argument goes like this: “Just as a person cannot help being black, female, or Asian, I cannot help being homosexual. We were all born this way, and as such we should be treated equally.” However, this argument fails to comprehend the true “civil rights” movements. The law already protects the civil rights of everyone—black, white, male, female, homosexual, or heterosexual. Homosexuals enjoy the same civil rights everyone else does. The contention arises when specific laws deprive all citizens of certain behaviors (e.g., sodomy, etc.). We should keep in mind that these laws are the same for all members of society. Because of certain deprivations, homosexuals feel as though “equal” rights have been taken away (i.e., marriage, tax breaks, etc.).
Skin color and other genetic traits can be traced through inheritance patterns and simple Mendelian genetics. Homosexuals are identified not by a trait or a gene, but rather by their actions. Without the action, they would be indistinguishable from all other people. It is only when they alter their behavior that they become a group that is recognized as being different. If we were to assume momentarily that homosexuality was genetic, then the most one could conclude is that those individuals were not morally responsible for being homosexual. However, that does not mean that they are not morally responsible for homosexual actions! Merely having the gene would not force one to carry out the behavior. For instance, if scientists were able to document that a “rape gene” existed, we certainly would not blame an individual for possessing this gene, but neither would we allow him to act upon that rape disposition. Neil Risch and his coworkers admitted:
There is little disagreement that male homosexual orientation is not a Mendelian trait. In fact, a priori, one would expect the role of a major gene in male homosexual orientation to be limited because of the strong selective pressures against such a gene. It is unlikely that a major gene underlying such a common trait could persist over time without an extraordinary counterbalancing mechanism (1993, 262:2064).
Evan S. Balaban, a neurobiologist at the Neurosciences Institute in San Diego, noted that
the search for the biological underpinnings of complex human traits has a sorry history of late. In recent years, researchers and the media have proclaimed the “discovery” of genes linked to alcoholism and mental illness as well as to homosexuality. None of the claims...has been confirmed (as quoted in Horgan, 1995).
Charles Mann agreed, stating: “Time and time again, scientists have claimed that particular genes or chromosomal regions are associated with behavioral traits, only to withdraw their findings when they were not replicated” (1994, 264:1687). It appears that the gay gene will be added to this category of unreplicated claims.
The real issue here is homosexual actions that society has deemed immoral and, in many instances, illegal. Since no study has firmly established an underlying genetic cause for homosexuality, arguments suggesting “equal rights” are both baseless and illogical.

REAL STATISTICS

Anyone who has tuned into prime-time television within the past few years has observed an increasing trend of shows featuring characters who are homosexual—and proud of it. It seems as though modern sitcoms require “token” homosexuals in order to be politically correct. The perception is that these individuals share the same apartment buildings, offices, clubs, etc., with heterosexual people, and that we need to realize just how prevalent homosexuality is. So, exactly what fraction of the population do homosexuals actually represent?
The famous Kinsey Institute report often is cited as evidence that 10% of the population is homosexual. In his book, Is It a Choice?: Answers to 300 of the Most Frequently Asked Questions About Gays and Lesbians, Eric Marcus used the Kinsey studies to demonstrate that one in ten people is homosexual (1993). In truth, Kinsey never reported figures that high. The Kinsey Report clearly stated that: “Only about 4 percent of the men [evaluated] were exclusively homosexual throughout their entire lives.... Only 2 or 3 percent of these women were exclusively homosexual their entire lives” (see Reinisch and Beasley, 1990, p. 140). However, there is good reason to believe that the real percentage is not even this high.
While no one has carried out a door-to-door census, we do have a fairly accurate estimate. Interestingly, these statistics came to light in an amicus curiae (“friend of the court”) brief filed with the U.S. Supreme Court on March 26, 2003, in the Lawrence vs. Texas case (commonly known as the Texas sodomy case). On page 16 of this legal brief, footnote 42 revealed that 31 homosexual and pro-homosexual groups admitted the following:
The most widely accepted study of sexual practices in the United States is the National Health and Social Life Survey (NHSLS). The NHSLS found that 2.8% of the male, and 1.4% of the female population identify themselves as gay, lesbian, or bisexual (Laumann, et al., 1994).
The study also found that only 0.9% of men and 0.4% of women reported having only same-sex partners since age 18—a figure that would represent a total of only 1.4 million Americans as homosexual (based on the last census report, showing roughly 292 million people living in America). The resulting accurate figures demonstrate that significantly less than one percent of the American population claims to be homosexual. The NHSLS results are similar to a survey conducted by the Minnesota Adolescent Health Survey (1986) of public school students. The survey showed that only 0.6% of the boys and 0.2% of the girls identified themselves as “mostly or 100% homosexual.”
The 2000 census sheds even more light on the subject. The overall statistics from the 2000 Census Bureau revealed:
  • The total population of the U.S. is 285,230,516.
  • The total number of households in the U.S. is 106,741,426.
  • The total number of unmarried same-sex households is 601,209.
Thus, out of a population of 106,741,426 households, homosexuals represent 0.42% of those households. That is less than one half of one percent!
But since most people are not mathematicians, we would like to make this point in a way that most individuals will be able to better comprehend. If we were to start a new television sitcom, and wanted to accurately portray homosexual ratios in society, we would need 199 heterosexual actors before we finally introduced one homosexual actor.
And yet modern television casts of three or four often include one or more homosexual actor(s). The statistics from the 2000 census are not figures grabbed from the air and placed on a political sign or Web site to promote a particular agenda. These were census data that were carefully collected from the entire United States population, contrary to the limited scope of studies designed to show a genetic cause for homosexuality.

IS HOMOSEXUALITY GENETIC?

It is one of the most explosive topics in society today. The social and political ramifications affect the very roots of this country. But is the country being told the truth concerning homosexuality? Is there really a genetic basis for homosexuality?
Former democratic presidential candidate and Vermont Governor Howard Dean signed a bill legalizing civil unions for homosexuals in Vermont. In defending his actions, he commented: “The overwhelming evidence is that there is a very significant, substantial genetic component to it. From a religious point of view, if God had thought homosexuality is a sin, he would not have created gay people” (as quoted in VandeHei, 2004). Dean is not alone in such thinking.
Homosexual Population Pie ChartMost people are familiar with the idea that research has been performed that allegedly supports the existence of a gay gene. However, that idea has been a long time in the making. Almost fifty years ago, the landmark Kinsey report was produced using the sexual histories of thousands of Americans. While that report consisted of a diverse sample, it was not a representative sample of the general population (Kinsey, et al., 1948, 1953). In 1994, Richard Friedman and Jennifer Downey published a review on homosexuality in The New England Journal of Medicine. In reviewing Kinsey’s work, they noted:
Kinsey reported that 8 percent of men and 4 percent of women were exclusively homosexual for a period of at least three years during adulthood. Four percent of men and 2 percent of women were exclusively homosexual after adolescence (1994, 331:923).
With this “statistical information” in hand, some sought to change the way homosexuality was viewed by both the public and the medical community. Prior to 1973, homosexuality appeared in the Diagnostic and Statistical Manual of Mental Disorders (DSM), the official reference book used by the American Psychiatric Association for diagnosing mental disorders in America and throughout much of the rest of the world. Homosexuality was considered a sickness that doctors routinely treated. In 1973, however, it was removed as a sexual disorder, based on the claim that it did not fulfill the “distress and social disability” criteria that were used to define a disorder. Today, there is no mention of homosexuality in the DSM-IV (aside from a section describing gender identity disorder), indicating that individuals with this condition are not suitable candidates for therapy (see American Psychiatric Association, 2000).
Physicians treating patients for homosexuality (to bring about a change in sexual orientation) frequently are reported to ethics committees in an attempt to have them cease. Robert Spitzer lamented:
Several authors have argued that clinicians who attempt to help their clients change their homosexual orientation are violating professional ethical codes by providing a “treatment” that is ineffective, often harmful, and reinforces in their clients the false belief that homosexuality is a disorder and needs treatment (2003, 32:403).
Thus, the stage was set for the appearance of a “gay gene.”

SIMON LEVAY—BRAIN DIFFERENCES

The first “significant” published study that indicated a possible biological role for homosexuality came from Simon LeVay, who was then at the Salk Institute for Biological Studies in San Diego, California. In 1991, Dr. LeVay reported subtle differences between the brains of homosexual and heterosexual men (1991). LeVay measured a particular region of the brain (the interstitial nuclei of the anterior hypothalamus—INAH) in postmortem tissue of three distinct groups: (1) women; (2) men who were presumed to be heterosexual; (3) and homosexual men.

LeVay’s Reported Findings

LeVay reported that clusters of these neurons (INAH) in homosexual men were the same size as clusters in women, both of which were significantly smaller than clusters in heterosexual men. LeVay reported that the nuclei in INAH 3 were “more than twice as large in the heterosexual men as in the women. It was also, however, more than twice as large in the heterosexual men as in the homosexual men” (1991, 253:1034). This difference was interpreted as strong evidence of a biological link to homosexuality. LeVay’s assumption was that homosexual urges can be biologically based—so long as cluster size is accepted as being genetically determined.

Diagram showing INAH area

Diagram showing INAH area. LifeART images copyright © 2004 Lippincott Williams & Wilkins. All rights reserved. Used by permission.
Problems with LeVay’s Study
When looking at the methodology of the LeVay study, one of the key problems is that the study has never been reproduced. As William Byne noted, LeVay’s work
has not been replicated, and human neuroanatomical studies of this kind have a very poor track record for reproducibility. Indeed, procedures similar to those LeVay used to identify nuclei have previously led researchers astray (1994, 270[5]:53, emp. added).
Additionally, of nineteen homosexual subjects used in the study, all had died of complications of acquired immunodeficiency syndrome (AIDS). AIDS has been shown to decrease testosterone levels, so it should be expected that those who suffered from that condition would have smaller INAH. Byne continued his comments on LeVay’s work.
His inclusion of a few brains from heterosexual men with AIDS did not adequately address the fact that at the time of death, virtually all men with AIDS have decreased testosterone levels as the result of the disease itself or the side effects of particular treatments. To date, LeVay has examined the brain of only one gay man who did not die of AIDS (270:53).
Furthermore, in a scientific environment where controls and standards are a necessity, LeVay did not possess a complete medical history of the individuals included in his study. He therefore was forced to assume the sexual orientation of the non-AIDS victims as being heterosexual, when some may not have been. In addition, bear in mind that he had no evidence regarding the sexual orientation of the women whose brains he examined. LeVay has admitted:
It’s important to stress what I didn’t find. I did not prove that homosexuality is genetic, or find a genetic cause for being gay. I didn’t show that gay men are born that way, the most common mistake people make in interpreting my work. Nor did I locate a gay center in the brain (as quoted in Byrd, et al., 2001, emp. added).
Many have argued that what LeVay discovered in the brains of those he examined was only a result of prior behavior, not the cause of it. Mark Breedlove, a researcher at the University of California at Berkeley, has demonstrated that sexual behavior has an effect on the brain. In referring to his own research, Breedlove commented: “These findings give us proof for what we theoretically know to be the case—that sexual experience can alter the structure of the brain, just as genes can alter it.... [I]t is possible that differences in sexual behavior cause (rather than are caused by) differences in the brain” (as quoted in Byrd, et al., parenthetical item in orig.). Considering this type of research, it makes sense that a homosexual lifestyle (and/or the AIDS condition) could alter the size of the nuclei LeVay was measuring.
What exactly did LeVay find? In actuality, not much. He did observe slight differences between the groups—if you accept the method he used for measuring the size of the neuron clusters (and some researchers do not). When each individual was considered by himself, there was not a significant difference; only when the individuals involved in the study were considered in groups of homosexuals vs. heterosexuals did differences result. Hubbard and Wald commented on this lack of difference:
Though, on average, the size of the hypothalamic nucleus LeVay considered significant was indeed smaller in the men he identified as homosexual, his published data show that the range of sizes of the individual samples was virtually the same as for the heterosexual men. That is, the area was larger in some of the homosexuals than in many of the heterosexual men, and smaller in some of the heterosexual men than in many of the homosexuals. This means that, though the groups showed some difference as groups, there was no way to tell anything about an individual’s sexual orientation by looking at his hypothalamus (1997, pp. 95-96, emp. added).
Being homosexual himself, it is no surprise that LeVay observed: “...[P]eople who think that gays and lesbians are born that way are more likely to support gay rights.” In a Newsweek article, LeVay was quoted as saying, “I felt if I didn’t find any [difference in the hypothalamuses], I would give up a scientific career altogether” (as quoted in Gelman, et al., 1992, p. 49). Given how (poorly) twisted LeVay’s data are, and his own personal bias, his abandonment of science may have ultimately been of greater service.

Brain Plasticity—A Fact Acknowledged by All Neuroscientists

Today, scientists are keenly aware of the fact that the brain is not as “hard-wired” or permanently fixed as once thought—an important factor that LeVay failed to acknowledge. One of the properties of plastic is flexibility—many containers are made out of plastic so that they will not shatter when dropped. In a similar manner, the brain was once considered to be rigid, like Ball® jars used for canning—but we now know the brain is “plastic” and flexible, and able to reorganize itself. Research has shown that the brain is able to remodel its connections and grow larger, according to the specific areas that are most frequently utilized. Given that we know today that the brain exhibits plasticity, one must ask if the act of living a homosexual lifestyle itself might be responsible for the difference LeVay noted? Commenting on brain plasticity, Shepherd noted:
The inability to generate new neurons might imply that the adult nervous system is a static, “hard-wired” machine. This is far from the truth. Although new neurons cannot be generated, each neuron retains the ability to form new processes and new synaptic connections (1994).
Interestingly, since Shepherd’s textbook was published, additional research has even documented the ability of neurons to be generated within certain areas of the brain. This information must be considered when examining comparative anatomical experiments such as LeVay’s. These cortical rearrangements that occur are not as simple as unplugging a lamp and plugging it into another socket. The changes observed by researchers indicate that if the brain were represented by a home electrical system, then many of the wires within the walls would be pulled out, rewired to different connections in different rooms, new outlets would appear, and some would even carry different voltages. Due to the colossal connectivity that takes place within the brain, any “rewiring” is, by its very nature, going to have an effect on several areas—such as INAH3. Scientists understand these things, yet LeVay’s work is still mentioned as alleged support for the so-called gay gene.

BAILEY AND PILLARD—
THE FAMOUS “TWINS” STUDY

One of the most frequently cited studies used in promoting the genetics of sexual orientation is a 1952 study by Kallmann. In this famous work, he reported a concordance rate (or genetic association) of 100% for sexual orientation among monozygotic (identical) twins (1952, 115:283). This result, if true, would prove nearly insurmountable for those people who doubt the biological causation of homosexuality. However, Kallmann subsequently conjectured that this perfect concordance was an artifact, possibly due to the fact that his sample was drawn largely from mentally ill and institutionalized men (see Rainer, et al., 1960, 22:259). But Kallmann’s research opened the door to twin studies in regard to sexual orientation.
Michael Bailey and Richard Pillard, researchers at Northwestern University and the Boston University School of Medicine, carried out a similar experiment, examining 56 pairs of identical twins, 54 pairs of fraternal twins, 142 non-twin brothers of twins, and 57 pairs of adoptive brothers (1991, 48:1089-1096). Bailey and Pillard were looking to see if homosexuality was passed on through familial lines, or if one could point to environmental factors as the cause. Their hypothesis: if homosexuality is an inherited trait, then more twin brothers would be expected to have the same orientation than non-twin or non-biological brothers.

Their Reported Findings

  • 52% of identical (monozygotic) twins of homosexual men were homosexual
  • 22% of fraternal (dizygotic) twins were likewise homosexual
  • 11% of adoptive brothers of homosexual men were homosexual
  • 9.2% of non-twin biological siblings reported homosexual orientations (Bailey and Pillard, 1991, “A Genetic Study of Male Sexual Orientation”)
  • 48% of identical twins of homosexual women were likewise homosexual
  • 16% of fraternal (dizygotic) twins were likewise homosexual
  • 6% of adoptive sisters of homosexual women were likewise homosexual (Bailey and Benishay, 1993, “Familial Aggregation of Female Sexual Orientation”)

Problems with Bailey and Pillard’s Study

While the authors acknowledged some of the flaws with their research, they still were quoted in Science News as saying: “Our research shows that male sexual orientation is substantially genetic” (as quoted in Bower, 1992, 141:6). However, the most glaring observation is that clearly not 100% of the identical twins “inherited” homosexuality. If there was, in fact, a “gay gene,” then all of the identical twins should have reported a homosexual orientation. And yet, in nearly half of the twins studied, one brother was not homosexual. In a technical-comment letter in Science, Neil Risch and colleagues pointed out: “The biological brothers and adoptive brothers showed approximately the same rates. This latter observation suggests that there is no genetic component, but rather an environmental component shared in families” (1993, 262:2063). In fact, more adoptive brothers shared homosexuality than non-twin biological brothers. If there was a genetic factor, this result would be counter to the expected trend. Byne and Parsons noted:
However, the concordance rate for homosexuality in nontwin biologic brothers was only 9.2—significantly lower than that required by simple genetic hypothesis, which, on the basis of shared genetic material, would predict similar concordance rates for DZ [dizygotic] twins and nontwin biologic brothers. Furthermore, the fact that the concordance rates were similar for nontwin biologic brothers (9.2%) and genetically unrelated adoptive brothers (11.0%) is at odds with a simple genetic hypothesis, which would predict a higher concordance rate for biological siblings (1993, 50:229).
A more recently published twin study failed to find similar concordance rates. King and McDonald studied 46 homosexual men and women who were twins. The concordance rates that they reported were 10%, or 25% with monozygotic twins—depending on whether or not the bisexuals were included along with the homosexuals. The rates for dizygotic twins were 8% or 12%, again, depending on whether bisexuals were included (King and McDonald, 1992). Byne and Parsons commented: “These rates are significantly lower than those reported by Bailey and Pillard; in comparison of the MZ [monozygotic] concordance rate, including bisexuals (25%), with the comparable figure from Bailey and Pillard (52%)” (p. 230). They went on to observe: “Furthermore, if the concordance rate is similar for MZ and DZ twins, the importance of genetic factors would be considerably less than that suggested by Bailey and Pillard” (p. 230, emp. added).
Another factor that may have had a drastic affect on the results of this study (and other similar studies) centers on methodology. Bailey and Pillard did not study a random sample of homosexuals. Instead, the subjects were recruited through advertisements placed in homosexual publications. This method can be deemed questionable because it is highly dependent on the readership of those publications and on the motives of those who respond. Thus, it may lead to skewed results—for example, inflated rates of concordance in identical twins owing to preferential participation (see Baron, 1993). Hubbard and Wald observed:
The fact that fraternal twins of gay men were roughly twice as likely to be gay as other biological brothers shows that environmental factors are involved, since fraternal twins are no more similar biologically than are other biological brothers. If being a fraternal twin exerts an environmental influence, it does not seem surprising that this should be even truer for identical twins, who the world thinks of as “the same” and treats accordingly, and who often share those feelings of sameness (1997, p. 97).
In summarizing their findings, Byne and Parsons stated: “Critical review shows the evidence favoring a biologic theory to be lacking” (50:228). Commenting on Bailey and Pillard’s report, researchers Billings and Beckwith wrote:
While the authors interpreted their findings as evidence for a genetic basis for homosexuality, we think that the data in fact provide strong evidence for the influence of the environment (1993, p. 60).
When evaluated scientifically, twin studies fail to provide any valid support for the longed-for “gay gene.”

DEAN HAMER—THE GAY GENE
ON THE X CHROMOSOME

Two years after Simon LeVay’s report, a group led by Dean H. Hamer of the National Cancer Institute allegedly linked male homosexuality to a gene on the X chromosome. His team investigated 114 families of homosexual men. Hamer and his colleagues collected family history information from 76 gay male individuals and 40 gay brother pairs as they searched for incidences of homosexuality among relatives of gay men.
In many families, gay men had gay relatives through maternal lines. Thus, they concluded that a gene for homosexuality might be found on the X chromosome, which is passed from the mother alone. They then used DNA linkage analysis in an effort to find a correlation between inheritance and homosexual orientation.

Their Reported Findings

Because many of the families with a prevalence of homosexual relatives had a common set of DNA markers on the X chromosome, Hamer’s group assumed a genetic etiology. Of the 40 pairs of homosexual brothers he analyzed, Hamer found that 33 exhibited a matching DNA region called q28—a gene located at the tip of the long arm of the X chromosome. In summarizing their findings, Hamer and colleagues noted: “Our experiments suggest that a locus (or loci) related to sexual orientation lies within approximately 4 million base pairs of DNA on the tip of the long arm of the X chromosome” (1993, 261:326, parenthetical item in orig.). This discovery prompted Hamer and his colleagues to speculate:
The linkage to markers on Xq28, the subtelomeric region of the long arm of the sex chromosome, had a multipoint lod score of 4.0, indicating a statistical confidence level of more than 99 percent that at least one subtype of male sexual orientation is genetically influenced (261:321, emp. added).
It is important to note that Hamer did not claim to have found a “gay gene,” or even the set of genes, that might contribute to a propensity for homosexuality. According to Chicago Tribune staff writer, John Crewdson, what Hamer claimed to have found was “statistical evidence that such genes exist” (1995).

Problems with Hamer’s Study

One of the most significant problems with Hamer’s approach is that he and his colleagues did not feel that it was necessary to check whether any of the heterosexual men in these families shared the marker in question! Would it not be useful to know whether or not this “gay gene” is found in heterosexuals? Even if only a few of them possess the gene, it calls into question what the gene or the self-identification signifies. Additionally, Hamer never explained why the other seven pairs of brothers did not display the same genetic marker. If this is “the gene” for homosexuality, then one must assume all homosexual individuals would possess that particular marker—and yet that was not the case in Hamer’s study.
In a letter to Science, Anne Fausto-Sterling and Evan Balaban pointed out some of the additional problems with Hamer’s study. They noted:
Despite our praise for aspects of Hamer, et al.’s work, we feel it is also important to recognize some of its weaknesses. The most obvious of these is the lack of an adequate control group. Their study demonstrates cosegregation of a trait (which Hamer, et al. have labeled “homosexuality”) with X chromosome markers and the trait’s concordance in homosexual brothers. This cosegregation is potentially meaningful if the mother is heterozygous for the trait. In this case, segregating chromosomes without the markers should show up in nonhomosexual brothers, but Hamer, et al. present no data to that effect (1993, 261:1257, emp. added).
Fausto-Sterling and Balaban continued:
This sensitivity to assumptions about background levels makes Hamer, et al.’s data less robust than the summary in their abstract indicates.... Finally we wish to emphasize a point with which we are sure Hamer, et al. would agree: correlation does not necessarily indicate causation (261:1257).
In other words, Hamer’s methodology leaves something to be desired. One also should keep in mind that Hamer’s sampling was not random, and, as a result, his data may not reflect the real population.
George Rice and his colleagues from Canada looked intently at the gene Xq28. They then observed: “Allele and halotype sharing for these markers was not increased over expectation. These results do not support an X-linked gene underlying male homosexuality” (1999, 284:665, emp. added). Rice, et al., included 182 families in their study. They noted:
It is unclear why our results are so discrepant from Hamer’s original study. Because our study was larger than that of Hamer et al., we certainly had adequate power to detect a genetic effect as large as was reported in that study. Nonetheless, our data do not support the presence of a gene of large effect influencing sexual orientation at position Xq28 (284:667).
That is a tactful way of saying that any claims of having found a “gay gene” were overblown, if not outright false, and that Hamer’s results are dubious at best. Commenting on the study of Rice and his colleagues, Ingrid Wickelgren remarked: “...the Ontario team found that gay brothers were no more likely to share the Xq28 markers than would be expected by chance.... Ebers interprets all these results to mean that the X linkage is all but dead” (1999, 284:571, emp. added).
In June of 1998, University of Chicago psychiatrist Alan Sanders reported at the meeting of the American Psychiatric Association that he, too, had been unable to verify Hamer’s results. Looking for an increase in Xq28 linkage, Sanders’ team studied 54 pairs of gay brothers. As Wickelgren indicated, Sanders’ team had found “only a weak hint—that wasn’t statistically significant—of an Xq28 linkage among 54 gay brother pairs” (284:571). Commenting on the validity of Hamer’s study, Wickelgren quoted George Rice: “Taken together, Rice says, the results ‘suggest that if there is a linkage it’s so weak it’s not important’” (1999, emp. added). Two independent labs failed to reproduce anything even remotely resembling Hamer’s results.

CHANGEABILITY OF HOMOSEXUALS—
EVIDENCE AGAINST GENETICS

An individual born with diabetes has no hope of changing that condition. Likewise, a child born with Down’s syndrome will carry that chromosomal abnormality throughout his or her life. These individuals are a product of the genes they inherited from their parents. Homosexuality appears to be vastly different. Many people have been able to successfully change their sexual orientation. [Truth be told, some individuals experiment with a variety of sexual partners—male/female—often, going back and forth. One might inquire if the bisexuality denotes the existence of a “bisexual gene?”] Ironically, however, the removal of homosexuality as a designation from the Diagnostic and Statistical Manual of Psychiatric Disorders by the American Psychiatric Association has kept many physicians from attempting to provide reparative therapy to homosexuals.
Robert Spitzer conducted a study on 200 self-selected individuals (143 males, 57 females) in an effort to see if participants could change their sexual orientation from homosexual to heterosexual (2003, 32:403-417). He reported some minimal change from homosexual to heterosexual orientation that lasted at least five years (p. 403). Spitzer observed:
The majority of participants gave reports of change from a predominantly or exclusively homosexual orientation before therapy to a predominantly or exclusively heterosexual orientation in the past year (p. 403).
In summarizing his findings, Spitzer declared: “Thus, there is evidence that change in sexual orientation following some form of reparative therapy does occur in some gay men and lesbians.” He thus concluded: “This study provides evidence that some gay men and lesbians are able to also change the core features of sexual orientation” (p. 415).
Six years earlier, the National Association for Research and Therapy of Homosexuality (NARTH) released the results of a two-year study stating:
Before treatment, 68 percent of the respondents perceived themselves as exclusively or almost entirely homosexual, with another 22 percent stating that they were more homosexual than heterosexual. After treatment, only 13 percent perceived themselves as exclusively or almost entirely homosexual, while 33 percent described themselves as either exclusively or almost entirely heterosexual (see Nicolosi, 2000, 86:1071).
The study also reported:
Although 83 percent of respondents indicated that they entered therapy primarily because of homosexuality, 99 percent of those who participated in the survey said they now believe treatment to change homosexuality can be effective and valuable (p. 1071).
These data are consistent with the ongoing research project of Rob Goetze, who has identified 84 articles or books that contain some relevance to the possibility of sexual orientation change (2004). Of the data reported, 31 of the 84 studies showed a quantitative outcome of individuals able to change sexual orientation. These are not studies that merely speculate on the ability to change; they actually have the numbers to back it up! All of these data come on the heels of warnings from the Surgeon General, The American Academy of Pediatrics, and all of the major mental health associations, which have issued position statements warning of possible harm from such therapy, and have asserted that there is no evidence that such therapy can change a person’s sexual orientation. For instance, the 1998 American Psychiatric Association Position Statement on Psychiatric Treatment and Sexual Orientation noted:
...there is no published scientific evidence supporting the efficacy of reparative therapy as a treatment to change one’s sexual orientation.... The potential risks of reparative therapy are great, including depression, anxiety, and self-destructive behavior (see American Psychiatric Association, 1999, p. 1131).
Thus, physicians are caught in a quandary of a double standard. On the one hand, they are told that it is “unethical” for a clinician to provide reparative therapy because homosexuality is not a diagnosable disorder, and thus one should not seek to change. Yet, they contend that not enough studies have been conducted to determine the effectiveness of reparative therapy. The message is loud and clear: “Do not do this because it is unethical to ask a homosexual person to change. However, truth be told, we have not collected enough data to know if a person can safely change his or her sexual orientation.”
In situations where sexual orientation is being measured, studies face serious methodological problems (i.e., follow-up assessment, possible bias, no detailed sexual history, random sampling, etc.). But even given these serious shortcomings from behavioral studies such as these, there are sufficient data to indicate that an individual can change his or her sexual orientation from homosexual to heterosexual—something that would be an impossibility if homosexuality were caused by genetics.

CONCLUSION

Consider the obvious problem of survival for individuals who allegedly possess a gay gene: individuals who have partners of the same sex are biologically unable to reproduce (without resorting to artificial means). Therefore, if an alleged “gay gene” did exist, the homosexual population eventually would disappear altogether. We now know that it is not scientifically accurate to refer to a “gay gene” as the causative agent in homosexuality. The available evidence clearly establishes that no such gene has been identified. Additionally, evidence exists which documents that homosexuals can change their sexual orientation. Future decisions regarding policies about, and/or treatment of, homosexuals should reflect this knowledge.

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