Gay Centurion Heresy

In an attempt to make homosexual behavior appear compatible with Christianity, the "Gay Centurion" story has been proposed.

The heresy revolves around this passage in Luke 7:

When Jesus had finished saying all this to the people who were listening, he entered Capernaum. ² There a centurion’s servant, whom his master valued highly, was sick and about to die. ³ The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. ⁴ When they came to Jesus, they pleaded earnestly with him, “This man deserves to have you do this, ⁵ because he loves our nation and has built our synagogue.” ⁶ So Jesus went with them.

He was not far from the house when the centurion sent friends to say to him: “Lord, don’t trouble yourself, for I do not deserve to have you come under my roof. ⁷ That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. ⁸ For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.”

⁹ When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, “I tell you, I have not found such great faith even in Israel.” ¹⁰ Then the men who had been sent returned to the house and found the servant well.

(NIV)

The story also appears in Matthew 8, in briefer form.

The argument goes that the words, "servant" and "valued highly" (verse 2) have been mistranslated. Advocates of this position say that "servant" means "a young boy" and "highly valued" means loved, with a sexual connotation.

Accepting this view, we have a gay Centurion, with a young boy as a lover, and Jesus heals the lover. Jesus offers no condemnation for the relationship, and so, it is assumed, Jesus is accepting of gay relationships.

There are several reasons to reject this view:

1. The Greek word here translated, "servant," is παῖς (pais), and can indeed be translated as a male child. There are several other instances in the New Testament of is being used in this way, including Matthew 17:18, "Jesus rebuked the demon, and it came out of the boy, and he was healed at that moment." But in other places, it is clearly delineating a master-servant relationship rather than father-son, such as Luke 12:45, "But if that servant says in his heart, ‘My master is delayed in coming,'..." The Centurion himself defines the relationship by talking about, and giving examples of, giving orders that he expects to be followed.

2. The Greek word translated "highly valued," is ἔντιμος (entimos). Many translations use the word "love" here, appropriately. But nowhere in the New Testament is this word wrapped in any kind of sexual connotation. This is the love of one who knows their servant is working hard and showing respect to the master. Had Luke intended to imply sexual love, he would have used "eros" instead.

3. The local leaders of the synagogue pleaded with Jesus on behalf of the Centurion. Orthodox Jews would not have accepted aid in building a synagogue from someone whose lifestyle was so inconsistent with the Torah's prohibitions on homosexual behavior. For the locals to be so soundly recommending this Gentile, representing a repressive empire, for Jesus' assistance, he must have been a "God-fearer," one who accepted the Torah's teachings and practices regarding worship, diet and relationships.

4. Jesus is consistent in his use of the word, "faith," that he does not merely mean an intellectual assent to facts, but a transformed life where that faith impacts one's behavior. James emphasizes this point in his epistle. When Jesus says that he has "not found such faith even in Israel," that complement would not have been bestowed upon someone resolute in remaining in a sinful sexual relationship.

5. Jesus made a habit of hanging around with sinners, befriending them. This drove his opponents nuts. But befriending sinners should not be interpreted as accepting of their lifestyle. So even if this had been a gay Centurion, Jesus' silence should not be interpreted as endorsement of homosexuality. Jesus was not promoting adultery when he saved a woman caught in the act from stoning. Jesus was not endorsing extortionist tax collection policies when he called Matthew to be his disciple. He was not endorsing drunkenness when he attended a wedding where wine was being served. He was not endorsing theft when he forgave the thief on the cross. Jesus befriends sinners, but he calls them to a transformed life.

For these reasons, the Gay Centurion Heresy should be rejected by Christian believers.