In the creation stories of Genesis we find two different reasons for sex. The first reason is given in the writings of the Priestly tradition. In Genesis 1:27-28 we read: "So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it..." In this account, written about 550Ð500 BC, the purpose of sex is procreation, pure and simple. Mankind came forth male and female specifically for being fruitful and multiplying. The Old Testament's need for children (population and union with God) and Paul's letters teaching Stoic philosophy both rely on this reason for the creation of sex. And they rely on reserving sexual acts for this reason only.

The second reason was written by the Yahwist author. Here a male is formed of clay and placed in the garden of Eden. "And the Lord God said, It is not good that the man should be alone; I will make him an helper meet for him." (Genesis 2:18) In this account, sex is created for companionship and to cure loneliness. This account was written about 950 BC, so is much older than the Priestly tradition found in Genesis 1.

In biblical terms, then, we can accept our sexuality as either for the purpose of procreation or for the purpose of mutual love and fulfillment. Most of us, of course, have always been glad it provides us with both.

There is a different treatment of sexuality between the Old and New Testaments.

In the Old Testament, contact with God was passed through the blood of his chosen people. Marriage and children were the way the covenant with God was gained and passed on. The new covenant of Christ, however, was passed by a love even stronger than conjugal love - and much more fertile!

The New Testament also emphasized resurrection, which led to belief in personal immortality. Survival beyond the grave no longer was associated with bearing children.

Different sexual lifestyles entered the new covenant with God. Sexual abstinence and celibate communities became common expressions of Christian living.

In the Act of the Apostles, 8:26-39, we see the first time the Holy Spirit recruits members to the new covenant from the sexual outcasts of Israel. The Spirit leads Philip to encounter the Ethiopian eunuch, who is baptized into the Christian community. The Lucan author of this account is showing how the Holy Spirit formed the first Christian community. He emphasizes the fact that outcasts were included in the new covenant with God. First he tells of including the Samaritans. Then the Ethiopian eunuch was welcomed to the covenant.

The New Testament was written in Greek. At the time, Hebrew, Greek, and the translation between them used the term eunuch two ways: literally, meaning the castrated; and symbolically, meaning those who do not marry and/or bear children.

Jesus was the first to recognize sexual outcasts as worthy of God's kingdom. He and his disciples were discussing marriage and divorce in Matthew 19:12 when he said: "All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it." [footnote 1]  This quote from Matthew is the closest biblical reference we have to our current understanding that homosexuality is a psychological identity, rather than just physical acts. For Christ to have known this in biblical times is a testament to his inspired understanding.

Jesus brought a new covenant with God, not only to the children of Israel but to all mankind. It is a covenant of loving your neighbor as yourself, and raising a joyful noise unto the Lord. The communities established by his disciples, who knew and quoted him, accepted all the outcasts of Israel and understood the Genesis account of sex as the gift of companionship as well as procreation.

This fulfills the prophecy of the Messiah. In Isaiah 56: 2-8, the eunuch is predicted to inherit a special place in the house of the Lord and the sons of strangers are predicted to take hold of the Lord's covenant. Verse 7 predicts: "Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people."

[footnote 1] Jesus never spoke specifically of homosexual acts or relations. Scholars consider this quote one example of the New Testament use of eunuch to mean all sexual outcasts.