So you think according to the bible these people who you classify as effeminate and not gay will not find the kingdom of heaven beacause they are mearly soft? I'm pretty sure the bible's definition isn't if the can can sing like a woman and has a high pitched voice and isn't masculine then he cannot inherit the kingdom of heaven. Being meek and the bibles implication of the greek word meaning soft ones are two different things.
Prince is a good example. I concede but despite that-
26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. 27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.
Is this not a clear reference to homosexuality?
did you read the article?
Proposition 6: The one passage in the New Testament that almost certainly does refer to homosexuality is based on some highly debatable presuppositions about its nature and causes.
The passage in question is Romans 1:26–27. Earlier in this chapter, the author is talking about idolatry, the worship of false gods. Then, beginning in verse 24, he talks about the results of idolatry. Verses 24 and 25 identify the results of idolatry as lust, impurity, and the degrading of one’s body. Then, verses 26 and 27 spell out in more detail the nature of this lust, impurity, and bodily degradation as follows (New Revised Standard Version):
For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error.
Following verses 26 and 27, the remainder of the chapter lists some of the other results of idolatry, and the list is rather similar to the catalogues in 1 Corinthians 6:9–10 and 1 Timothy 1:8–11. In other words, homosexuality is but one among other types of unacceptable behaviors.
What must be emphasized, then, is that the passage, taken as a whole, is not about homosexuality. It is about idolatry. The only reason it mentions homosexuality at all is because the author assumes that it is a result of willful idolatry. Knowing full well that there is one true God, people nevertheless freely choose to worship false gods. As punishment for this idolatry, God “gives them up” to homosexual activity. Thus, in a sense, homosexuality is not so much a sin as it is a punishment for sin. This should mean, however, that no monotheist would ever take part in homosexual activity—no practicing Jew or Christian or Muslim. Only worshippers of false gods would engage in such activity. This was a fairly common assumption within first-century Judaism, and it is one of the dubious presuppositions that underlie Romans 1:26–27. Clearly, however, it is not consistent with what we can observe in the world around us.
The passage also makes at least two other assumptions that point to its essential irrelevance so far as modern discussions of homosexuality are concerned. First, it assumes that homosexuality is somehow “unnatural”—contrary to nature—or a better translation would be “beyond what is natural.” In other words, it isn’t just unusual for people to engage in homosexual activity. It is abnormal; it “goes beyond” that which is natural. According to the American Psychological Association, however, “most scientists today agree that sexual orientation is most likely the result of a complex interaction of environmental, cognitive, and biological factors.”10 Moreover, psychologists tend to be extremely cautious about using such categories as “natural” and “unnatural,” “normal” and “abnormal” when talking about human behavior.
Second, the passage assumes that homosexuality is an expression of insatiable lust. People turn to homosexual activity because heterosexual activity simply fails to satisfy them. They want more! As Dale B. Martin points out, it is somewhat like gluttony: gluttony is too much eating, and homosexuality is too much sex.11 People engage in homosexual activity because they “can’t get enough” of sex otherwise. And this, of course, is related to the notion that homosexuality “goes beyond” that which is natural. Homosexuality is essentially excessive sexuality. Together with the author’s emphasis on the verb “exchange,” this suggests that, in modern terms, the reference in the passage may be more to bisexuality than to homosexuality. If such is the case, then the passage would appear to have little relevance for people whose sole orientation is homosexual.
In light of the assumptions that underlie Romans 1:26–27, perhaps the question to be raised when reading these verses is the following: “Exactly what is it that is being opposed here, and why is it being opposed?” Is it simply homosexuality per se, or is it the idolatry, the “abnormality,” and the insatiable lust that, in the first-century Jewish mind, were associated with homosexual activity? And a second question is this: What would the author of Romans 1:26–27 say about a loving, committed, monogamous homosexual relationship—one that was not rooted in idolatry, one that did not represent a rejection of one’s own true nature, and one that was not characterized by excessive lust? I think the answer has to be that we simply do not know, because, once again, the author is talking about something quite different.