Homosexuality wasn’t called a sin in the Bible—it was added in 1946. 

The story of Sodom and Gomorrah is often used against gay people:

In the biblical account of Sodom and Gomorrah (Genesis 18–19), God was judging the people of these cities for their wickedness and sinfulness. The Bible highlights several aspects of their behavior:

Immorality and wickedness – The people were described as doing “very wicked things” (Genesis 13:13). Later passages (like Ezekiel 16:49–50) mention arrogance, pride, lack of care for the poor and needy, and general moral corruption.

Violence and injustice – Their society was marked by cruelty, exploitation, and wrongdoing toward others.

Sexual immorality – The attempted assault on Lot’s visitors (angels in human form) illustrates extreme moral depravity, often cited in discussions of sexual sin.

So, God’s judgment was directed at the inhabitants of Sodom and Gomorrah for widespread sinfulness, injustice, and disregard for righteousness.

The story of Sodom and Gomorrah is often cited in discussions about same-sex relationships, but the text itself doesn’t explicitly focus on consensual same-sex relationships as the primary sin. Here’s the breakdown:

The incident in Genesis 19 involves the men of Sodom attempting to sexually assault Lot’s male visitors (angels in disguise). This was an act of violence, domination, and violation, not a consensual relationship. Many scholars argue that the sin was attempted gang rape, demonstrating extreme moral corruption and disregard for others’ safety.

Broader biblical context (e.g., Ezekiel 16:49–50) emphasizes arrogance, pride, oppression of the poor, and general wickedness—social injustice rather than sexual orientation per se.

Historical interpretation has sometimes labeled the story as condemning same-sex relationships, but modern scholarship generally sees it as a warning against inhospitality, violence, and societal corruption.

So, while some people use this story to condemn same-sex behavior, the core biblical message is about immorality, abuse, and injustice, not loving, consensual relationships between adults.

Who welcomes and who doesn't accept gay people into their church

Denominations that Affirm or Accept LGBTQ+ People

These churches generally allow same-sex marriage and ordain LGBTQ+ clergy:

United Church of Christ (UCC) – First mainline denomination to allow same-sex marriage (2005).

Episcopal Church (USA) – Blesses same-sex marriages and ordains openly LGBTQ+ priests and bishops.

Evangelical Lutheran Church in America (ELCA) – Permits same-sex marriage and LGBTQ+ clergy.

Presbyterian Church (USA) – Recognizes same-sex marriage and ordains LGBTQ+ ministers.

United Methodist Church (as of 2024 split) – The denomination formally lifted its ban on LGBTQ+ clergy and same-sex marriage after decades of conflict. (Some congregations left to form the Global Methodist Church, which does not affirm.)

Quakers (Friends, many branches) – Strongly affirming of LGBTQ+ relationships.

Metropolitan Community Church (MCC) – Founded specifically to serve LGBTQ+ Christians.

Certain Baptist groups – Like the Alliance of Baptists, which is LGBTQ+ affirming.

Some Catholic groups at the grassroots level – While the official Roman Catholic Church does not affirm, local parishes, Jesuit communities, and groups like DignityUSA do.

Denominations that Officially Reject or Restrict LGBTQ+ Acceptance

These churches generally do not allow same-sex marriage and reject openly LGBTQ+ clergy:

Roman Catholic Church – Official teaching says same-sex acts are sinful, though there is a growing pastoral push for welcoming individuals (Pope Francis has supported civil protections, but not sacramental marriage).

Southern Baptist Convention – Strongly rejects same-sex marriage and LGBTQ+ clergy.

Assemblies of God – Does not affirm LGBTQ+ relationships; holds to traditional sexual ethics.

Church of Jesus Christ of Latter-day Saints (Mormons) – Teaches marriage is only between a man and woman, though it encourages compassion and respect for LGBTQ+ individuals.

Orthodox Churches (Eastern and Oriental) – Maintain traditional prohibitions against same-sex marriage and clergy.

Seventh-day Adventist Church – Officially does not support same-sex marriage or LGBTQ+ ordination.

Global Methodist Church (new denomination formed in 2022) – Holds a traditional stance on marriage and sexuality.

Denominations in Tension / Mixed Views

Some groups are in transition or allow local discretion:

Anglican Communion worldwide – The Episcopal Church (USA, Canada, Scotland) affirms, while churches in Africa and Asia largely reject.

United Methodist Church (global body) – The U.S. and Western countries affirm; African and conservative groups formed the Global Methodist Church.

Presbyterian Church (outside USA) – Varies widely by country.

There are a handful of passages and relationships that scholars and readers over the years have wondered about, sometimes seeing potential same-sex intimacy, other times interpreting them as deep but non-sexual bonds.

One of the most discussed is the relationship between David and Jonathan in the Old Testament. The Bible describes their bond as extraordinarily close: Jonathan’s soul was “knit” to David’s, they made a covenant of love, and David later lamented Jonathan’s death by saying, “Your love to me was wonderful, surpassing the love of women” (2 Samuel 1:26). Some argue that this language points to a romantic or even sexual relationship, while most traditional interpretations view it as a deep, conventional friendship. (More Below)

Another example often brought up is Ruth and Naomi. After the death of her husband, Ruth clung to Naomi, declaring, “Where you go I will go, where you stay I will stay, your people will be my people, and your God my God” (Ruth 1:16). While this is generally understood as an expression of loyalty and family devotion, some have interpreted the intensity of Ruth’s vow as evidence of something more.

There’s also the story of the Roman centurion and his servant (Matthew 8, Luke 7). In Greek, the word used for the servant (“pais”) sometimes implied a younger companion who might also be a same-sex partner in Greco-Roman culture. Jesus’s healing of the servant without rebuke has led some to wonder if this was an example of quiet affirmation, though it’s debated and not conclusive.

Most mainstream Jewish and Christian traditions interpret these passages as examples of friendship, covenant loyalty, or cultural language rather than same-sex relationships. But queer theologians and some historians argue that these stories show that deep, possibly romantic same-sex bonds existed in the biblical world, even if the text doesn’t describe them in modern terms.

There have been several instances where religious leaders, particularly within evangelical and conservative Christian circles, have been involved in same-sex scandals or have later come out as gay. Here are some notable examples:

Ted Haggard: Once a prominent evangelical pastor and president of the National Association of Evangelicals, Haggard resigned in 2006 after allegations surfaced that he had paid a male prostitute for sex and used methamphetamine. Haggard had been a vocal opponent of same-sex marriage prior to the scandal. More

Bishop Eddie Long: The late pastor of New Birth Missionary Baptist Church in Georgia faced allegations in 2010 of sexual misconduct involving young men from his congregation. He denied the accusations, but the controversy led to significant media attention.

Jim Swilley: In 2010, Swilley, a pastor of a Georgia megachurch, publicly came out as gay, stating he hoped his decision would help prevent teen suicides and encourage acceptance within the church. New Haven Register

George Rekers: A Baptist minister and co-founder of the Family Research Council, Rekers was a prominent anti-LGBTQ+ activist. In 2010, he was photographed with a male escort, leading to questions about his personal life and beliefs. New Haven Register

McKrae Game: The founder of a conversion therapy program in South Carolina named Hope for Wholeness, Game publicly came out as gay in 2018, two years after being fired from the organization he established in 1999. He now speaks out against conversion therapy, admitting that it is not only ineffective but also harmful. TIME

These cases highlight just a few instances where religious leaders' personal actions have contradicted their public positions on LGBTQ+ issues.

David and Jonathan

The story of David and Jonathan is one of the most intimate and emotionally powerful relationships described in the Bible, and it has sparked centuries of debate about whether it reflects a same-sex love or simply a covenant-level friendship unlike what we usually see.

Jonathan was the son of King Saul, Israel’s first king, and David was the young shepherd who rose to fame by defeating Goliath. Despite the fact that David was essentially a rival to Saul’s throne, Jonathan formed an immediate bond with him. In 1 Samuel 18:1–4, the text says, “the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul.” Jonathan even made a covenant with David, symbolizing their loyalty, and gave him his royal robe, armor, and weapons—a gesture that scholars often note could signify Jonathan recognizing David as the true future king, but also a deeply intimate act of self-giving.

Their closeness continues throughout the narrative. Jonathan repeatedly defies his father Saul to protect David, even when Saul explicitly orders 

David’s death. In one scene (1 Samuel 20), Jonathan and David meet in secret to confirm their covenant. After embracing, the text says they kissed each other and wept together, with David weeping “the more.” For traditional readers, this shows brotherly affection and covenant love, but others see it as containing romantic or even erotic undertones.

Perhaps the most striking moment comes after Jonathan’s death in battle. In 2 Samuel 1:26, David mourns him with the words: “I am distressed for you, my brother Jonathan; very pleasant have you been to me; your love to me was wonderful, surpassing the love of women.” This line has fueled much of the modern discussion. To some, it is clear evidence that David experienced Jonathan’s love as deeper than any heterosexual relationship he knew. To others, it is an ancient expression of profound friendship, unbound by modern categories of sexuality.

What’s important is that the Bible portrays their relationship with tenderness and reverence, without judgment or condemnation. Whether read as romantic or as a brotherly covenant, it’s one of the clearest examples of same-sex love and loyalty honored in the biblical text.

Ruth and Naomi

The Book of Ruth tells the story of Ruth, a Moabite woman, and her devotion to her mother-in-law Naomi. After both of their husbands die, Naomi urges Ruth to return to her own people. Instead, Ruth makes her famous vow: “Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God” (Ruth 1:16–17). Traditional interpretations view this as a declaration of loyalty between family members. However, queer theologians and feminist scholars point out that the language is covenantal and deeply intimate, resembling marriage vows more than standard family duty. The text celebrates their bond as one of faithfulness, chosen love, and shared life. While Ruth eventually marries Boaz, many note that the central emotional arc of the book is between Ruth and Naomi, not Ruth and her husband.

The Roman Centurion and His Servant

In the New Testament (Matthew 8:5–13; Luke 7:1–10), a Roman centurion asks Jesus to heal his pais, often translated as “servant” but also a Greek word that could mean boy or beloved companion. The centurion is portrayed as deeply concerned, even desperate, for this person’s healing. Some progressive scholars suggest that this could hint at a same-sex relationship, since the term pais was sometimes used in Greco-Roman culture for a younger male partner in a socially recognized relationship. What’s striking is that Jesus does not question or condemn the relationship — instead, he praises the centurion’s faith as greater than anyone in Israel’s. Traditional readers argue that the story shows compassion toward a valued household servant, not a lover, but the linguistic ambiguity leaves room for discussion.

The “Beloved Disciple” and Jesus

In the Gospel of John, a mysterious figure known only as “the disciple whom Jesus loved” appears multiple times. At the Last Supper, this disciple reclines close to Jesus, even resting on his chest (John 13:23). Later, this disciple is the only male follower present at the crucifixion, standing with Mary at the cross. Some scholars argue that this title simply indicates spiritual closeness, but queer theologians see the repeated emphasis on love, intimacy, and physical nearness as queer-coded storytelling, especially since John never names this disciple outright. Whether intentional or not, the imagery invites speculation about the depth of this bond.

The Eunuchs in Scripture

Eunuchs — men who were castrated or otherwise outside typical gender roles — appear in multiple biblical passages. In Isaiah 56, God explicitly promises eunuchs who keep the covenant that they will be given “a name better than sons and daughters.” In Acts 8, Philip baptizes an Ethiopian eunuch, making this figure the first recorded non-Jewish convert to Christianity. Some queer-affirming readers interpret eunuchs as representatives of sexual and gender diversity in the ancient world, embraced and honored by God, even though they did not fit into traditional family structures.

Other Ambiguities

Throughout the Bible, there are also stories of same-gender devotion and partnership that invite queer readings, even if not explicitly sexual. Examples include the strong emotional bonds between women like Mary and Martha, or between prophets and disciples such as Elijah and Elisha. While traditional readers often dismiss these as cultural expressions of friendship, others see in them a richness of relationships that break out of rigid categories of family, marriage, or gender expectations.

Also See King James

When people ask whether the Bible contains same-sex relationships, the answer is not straightforward. The text never explicitly names a romantic union between two people of the same gender, yet several passages have long invited speculation and interpretation. For some readers, these stories are about deep friendships or family ties. For others, they reveal a more expansive view of love, intimacy, and belonging that makes space for queer identities within Scripture.

Perhaps the most famous example is the bond between David and Jonathan. Their story in 1 and 2 Samuel is filled with language of devotion: Jonathan’s soul is said to be “knit” to David’s, and the two make covenants of love and loyalty. When Jonathan dies, David weeps and declares that Jonathan’s love for him was “greater than the love of women.” Traditional Jewish and Christian interpreters have usually read this as friendship or political alliance. But beginning in the 19th and 20th centuries, when modern understandings of sexuality began to influence biblical studies, scholars and queer theologians began re-examining the language and emotional depth of the story as possibly romantic. Today, some faith communities still cling to the “just friends” explanation, while others celebrate it as evidence of love between two men honored by Scripture.

A parallel story can be found in the Book of Ruth. After the deaths of their husbands, Ruth pledges herself to Naomi with words that sound remarkably like wedding vows: “Where you go, I will go; where you lodge, I will lodge; your people shall be my people.” Historically, Jewish tradition celebrated Ruth’s loyalty as a model of conversion and family devotion. But modern interpreters, especially feminist and queer scholars, highlight the way the text places Ruth and Naomi’s chosen relationship at the center of the story rather than Ruth’s later marriage to Boaz. In communities that affirm queer partnerships, Ruth and Naomi are often lifted up as a biblical example of love that transcends cultural norms.

The New Testament also offers suggestive glimpses. In Matthew and Luke, a Roman centurion pleads with Jesus to heal his servant, described with the Greek word pais. While often translated as “servant,” the word could also mean a beloved companion, and in Greco-Roman culture it sometimes referred to same-sex partners. Ancient Christian commentators focused on the miracle and the centurion’s extraordinary faith, with little attention to the relational implications. In recent decades, however, queer theologians have revisited the passage to argue that if this was indeed a romantic bond, then Jesus not only acknowledged it but responded with compassion and affirmation, making it one of the most quietly radical stories in the Gospels.

Another striking example is the mysterious “beloved disciple” in the Gospel of John. This unnamed follower is repeatedly described as the one Jesus loved, reclining close to him at the Last Supper and standing by the cross when nearly all others fled. Historically, Church tradition identified the beloved disciple as John, the author of the Gospel, and saw the relationship as a model of spiritual intimacy. Yet, beginning in the modern period, some theologians and historians began to read the physical closeness, secrecy, and exclusivity as a more personal and even queer-coded bond. While mainstream Christianity has resisted that interpretation, queer communities often point to this as evidence that Jesus himself shared a relationship of profound love with another man.

Eunuchs also play a notable role in the biblical narrative, representing individuals who lived outside conventional categories of gender and sexuality. In Isaiah 56, God promises eunuchs “a name better than sons and daughters,” elevating their place in the covenant community. In Acts 8, Philip baptizes an Ethiopian eunuch, making this gender-nonconforming person the first recorded Gentile convert to Christianity. In early Christianity, eunuchs were often admired for their chastity and dedication, but rarely understood as figures of gender diversity. Today, however, LGBTQ+ Christians find resonance in their stories, seeing them as biblical examples of people living beyond traditional categories of sex, marriage, and reproduction — yet still fully embraced by God.

Taken together, these stories suggest that the Bible contains more diversity of love and relationship than traditional interpretations often acknowledge. Whether through David and Jonathan’s covenant, Ruth and Naomi’s vow of devotion, the centurion’s plea for his beloved, the beloved disciple’s intimacy with Jesus, or the honored place of eunuchs in God’s kingdom, the text offers glimpses of bonds that defy easy categorization. In ancient times, most religious interpreters avoided seeing sexuality in these stories, often because their cultures simply didn’t frame relationships in modern terms of “gay” or “straight.” But as conversations about sexuality and gender evolved, these passages were revisited with fresh eyes. For those who read the Bible with queer-affirming perspectives today, these stories stand as reminders that love in its many forms has always been part of the sacred story.