People to Be Loved: Why Homosexuality Is Not Just an Issue

As a gay, married Christian who has studied several resources on both sides of the issue, I opened this book knowing I wasn’t going to agree with Preston’s current conclusion regarding same-sex relationships and marriage. However, because our church is currently wrestling with how to better include LGBT individuals, married couples and families, we need to study resources that reflect why non-affirming Christians think the way they do. Regarding the tone and posture of his arguments, there’s a level of compassion and humility that I was grateful to see throughout the book. More than once, Preston expresses that this isn’t necessarily his final word on the subject, and it’s possible he might change his position in the future. Considering he’s talked with gay people and studied a variety of different resources along with the Bible, you get the sense that he’s a thoughtful person who’s done some homework… which unfortunately makes his vague, careless, inconsistent, or willfully ignorant moments that much more obvious. Before he even starts discussing Scripture, here are some of the big ones (from the paperback version, just in case the page numbers differ other versions): Page 17: “That’s the real question Christians are asking… the question is whether two men or two women can date, fall in love, remain sexually pure before their wedding day, and commit to a life-long, consensual, Christ-centered, self-giving, monogamous union.” I agree. However, one of the many problems with this book is that Preston apparently hasn’t bothered to develop deep friendships or speak with *any* gay people who are in such unions! After reading this book cover-to-cover two times in a row, I witnessed Preston lift up the personal stories of multiple gay Christians… all of whom were either single, committed to lifelong celibacy, or married to an *opposite* sex partner. Considering that Preston wrote a Christian book questioning the morality of same-sex marriage, gay or bisexual Christians *in actual same-sex marriages* should’ve been an essential part of his answer. Because they apparently weren’t, it calls into question just how willing he is to have his beliefs or his narrative challenged, even though he insists he’s “devoted countless hours to studying the Scriptures with an open mind,” as he says in page 19. Speaking of which… Page 19: “Like flying an airplane with only one wing, reading about homosexuality is necessary - but dangerously insufficient. We need to listen to gay and lesbian people. Throughout my study, I have made many gay friends who have solidified my belief that homosexuality… is about people. With some topics, it’s easy to keep the Bible at arm’s length from real people. But I can’t, and I won’t.” Except Preston apparently did. In a large way, he failed to follow his own (admittedly good) advice by keeping the Bible at arm’s length from real people - real gay Christians in committed, life-long, consensual, Christ-centered, self-giving, monogamous same-sex marriages. Their stories are nowhere to be found in this book, which is puzzling when you consider the question Preston put forth earlier in page 17. Page 17-18: “I’m a product of the Protestant Reformation, which upholds Scripture - not tradition - as our ultimate authority. Sometimes church’s tradition needs to be corrected and reformed by Scripture. For many years, the church stood on the wrong side of the question of slavery…. [and] stood on the wrong side of science… It’s not that tradition is bad or doesn’t carry any authority. I think it does. But all evangelical Christians agree that the Bible stands over tradition as our ultimate authority.” What Preston seems to be ignoring is how tradition is heavily influenced by Scripture (or more specifically, *how people interpret Scripture*). Rather than saying “It’s tradition,” a Christian slaveowner could easily open up a Bible, point to Leviticus 25:44-46 / Deuteronomy 20:10-11 / Ephesians 6:5 / Colossians 3:22 / 1 Timothy 6:1 / Titus 2:9 / 1 Peter 2:18 and say “Scripture is my ultimate authority.” Likewise, rather than saying “It’s tradition,” a Christian who believes Earth is the immobile center of the universe could easily point to Psalm 93:1 / Psalm 96:10 / Psalm 104:3 / 1 Chronicles 16:30 / Ecclesiastes 1:5 and say “Scripture is my ultimate authority.” Preston doesn’t get into *how people interpreted Scripture* to allow for slavery or believing in geocentrism, nor does he question if that same method of interpreting Scripture is currently being used to deny the Holy Spirit’s presence in same-sex marriages. Page 22-25: Preston lists several terms that should either be avoided or “used with care and precision” when talking to or about gay people. Among those terms are “homosexual” / “homosexuality” / “lifestyle” / “gay lifestyle”. His reasons for decrying the use of those terms are right on the nose, particularly with the use of “homosexuality” : “When we say ‘homosexuality,’ what exactly do we mean? Again, we’re talking about a diverse group of people… homosexuality, as you can see, is a broad term that has the potential of erasing the faces of real people with different stories.” Again, I agree… which makes it disappointing when Preston again fails to practice what he preaches. Both before and after this section, he constantly uses the term “homosexuality” without (A) explaining what he means by the term in that specific context, or (B) choosing to use a more specific term instead. One of the worst examples is on page 182: in a section titled “Educate Others About the Complexities of Homosexuality,” Preston uses the term “homosexuality” 9 times in 4 paragraphs, and in none of those instances does he specifically explain what he means by the term. Gay sex specifically? Gay people in general? If it’s gay people, does he specifically mean gay people pursuing marriage, or those committed to lifelong celibacy? Does he mean gay Christians, or gay non-believers? Page 24: “Can a non affirming church truly love gay people without affirming same-sex behavior?” “Same-sex behavior” is another vague term that Preston uses several times throughout his book, and it should’ve been included in his list of terms to be avoided when talking about gay people. Regarding the terms “lifestyle / gay lifestyle,” Preston says, “It’s one of those one-size-fits-all phrases that ignores the vast diversity of actual LGBT people.” He’s absolutely right, but the same thing applies with “same-sex behavior”! Preston might as well just use the term “gay lifestyle,” a term that he himself said to avoid in his own book. As you read, pay attention to how often he uses the term “same-sex behavior” throughout the book without specifying exactly what he means. All of the above are critiques only from Chapter 1. From there, Preston spends a lot of time discussing Scripture and how he interprets it. All throughout, much of what he says either exposes holes in his argument, or raises major questions that he doesn’t bother to answer: Page 36-37: “Paul maps the roles of husband and wife onto Christ’s relationship with the church [Ephesians 5:31-32]. The analogy should not be pressed too far, which is why I’m cautious about applying this passage to the homosexuality debate. After all, Christ is God and the church is human: Does this mean that husbands are the divine partner in marriage? …what about the singularity of Christ and the multiplicity of people in the church? Does the analogy support polygamy? And half the members of the church are men. Could their marriage to Christ be taken as support for same-sex unions?” As long as he’s going to make Ephesians 5:31-32 part of his argument, all of these are fair questions, but he answers none of them. The implication is that Preston would answer No to all of these questions, but he doesn’t give a rationale as to *why* he might say No to those questions. Furthermore, while he admits Ephesians 5:31-32 is an analogy that “should not be pressed too far,” he doesn't explain what "too far" means, nor does he acknowledge that Christians can differ on what pressing the analogy too far looks like. Christians who affirm same-sex marriage could just as easily argue that Preston is taking the analogy too far by insisting “the analogy demands some sort of difference, and it appears Paul has sexual difference in mind.” Page 38-39: “[In 1 Corinthians 11:2-16]…the equal yet different relationship between God the Father and God the Son parallels in some way the equal-yet-different relationship between men and women. Paul urges the Corinthians to celebrate and not erase the differences between male and female, since differences exist within the Trinity.” For Preston to bring something as mysterious as the Trinity into this makes absolutely no sense. How exactly is the Trinity - by definition, made up of *3* beings - suppose to parallel a marriage that is made up of *2* beings? Also, the differences between male and female are *sexual* - how is that supposed to parallel with the differences in the Trinity, which are traditionally understood to be *familial*? If it were a math equation, it’d look like this: [1 male husband + 1 female wife] = [1 "male" Father + 1 male Son + 1 Holy Spirit-whose-gender-is-ambiguous] At this point, if Preston didn’t want to admit he pressed the analogy too far in saying sexual difference is essential to marriage, he could’ve at least tried to make sense of the above equation. Because he doesn’t even bother, it’s especially hard to take him seriously when he insists that 2 male husbands or 2 female wives would somehow keep said equation from adding up properly. Page 47-48: Preston brings up an interpretation of Leviticus 18:22 and Leviticus 20:13, which states that the reason male same-sex acts are forbidden is because it feminizes the passive partner, which obviously would be seen as a bad thing in an ancient Israelite culture that saw women and femininity as inferior. If that is the underlying logic, then the commands held up by them should not be authoritative for Christians today… unless, of course, those same Christians are willing to defend patriarchy. It seems Preston is unwilling to do that, so instead *he effectively dismisses and denies patriarchy’s influence on Scripture,* like so: “The ‘low view of women’ view assumes a view of the Old Testament that is hardly consistent. For instance, Genesis 1:27 makes a fundamental claim about women that was radical in the ancient world: women, not just men, are created in God’s image. It’s not clear that the biblical writers considered women to be inferior to men… there is nothing in [Leviticus] that says women are inferior to men.” And this is where Preston is simply being ignorant… almost to the point where one wonders if he's being *willfully* ignorant. Does Preston need a verse in the Old Testament where every English translation says, word-for-word, “Women are inferior to men” before he takes patriarchy’s influence on Scripture seriously? When reading the Old Testament, Genesis 1:27 is a nice thing to bring up if you want to make a case for gender equality, but to simply leave it at that completely glosses over other Old Testament laws concerning women, particularly Deuteronomy 22:23-29. Christian professor Cheryl B. Anderson talks more about this in her excellent book “Ancient Laws and Contemporary Controversies,” saying, among other things, “Deuteronomic family laws function primarily to protect the male head of the household’s right to control his wife’s sexuality and his right to ‘be certain that his sons were his own.’” It goes way beyond Deuteronomy, of course, but all the same, Preston denies and dismisses the thought that patriarchy is the foundation for Old Testament laws concerning marriage and sex. To accept patriarchy’s influence would result in many Old Testament laws making a lot more sense… but presumably, Preston finds patriarchy unsavory and would rather not have to defend it. As a result, he’d rather assume something else is holding up Leviticus 18 and 20 so he can continue seeing those passages as useful to his argument. But if it’s true that the ancient world in general was patriarchal and had a low view of women, for Preston assume ancient Israelite culture was unaffected by that would be to take the Bible *out* of its historical context. Disappointingly, Preston denies patriarchy’s influence on Scripture again when he starts discussing the New Testament, insisting that “Paul seems to have a rather high view of women” and listing several women who Paul mentions in his letters with some level of respect. That’s all well and good, but it inevitably leads readers to wonder how Preston plans to reconcile those passages with the most infamous verses about women in the New Testament: 1 Corinthians 14:34-35 and 1 Timothy 2:11-15. Spoiler alert: Preston doesn’t even try! He doesn’t bring up either of those verses at all, which is puzzling, since any Christian who’s read the New Testament (i.e. a good chunk of Preston’s audience) should know those verses are there. I suppose one could easily believe his claim that neither the Old Testament writers nor the apostle Paul had a low view of women, but only if one ignores Deuteronomy 22 / 1 Corinthians 14 / 1 Timothy 2 / etc. Rather than hoping his readers don’t know about those passages, least Preston could’ve done was bring those passages up and try to explain how they don’t get in the way of his argument. Because of the complete lack of effort there, I can’t take him seriously when he dismisses the patriarchal undertones of the passages Christians use to say same-sex relationships are sinful. Going back to Leviticus for a minute, on Page 51 Preston says: “All of these sex laws [in Leviticus 18 and 20] are still authoritative for Christians.” The thing is, if you accept that as true, it raises the question of whether *all sex laws throughout the rest of the Old Testament* are authoritative as well. Per Deuteronomy 22:28-29, if a woman is raped, she has to marry the man who raped her. It’d be interesting to see if Preston thinks this law is authoritative for Christians today… but again, he never bothers to bring it up! If he doesn’t think it’s authoritative, it then raises the question of why he thinks all the sex laws in Leviticus are authoritative, but not the ones in Deuteronomy or elsewhere in the Old Testament. Even if we just stuck with Leviticus, there’s a law in Leviticus 18:19 that says a man shouldn’t have sex with her wife while she’s menstruating. Preston takes this time to make a little joke about how avoiding sex during a woman's period makes for a healthy marriage. He calls it “free marital advice,” but he doesn’t specifically explain why that law should still be authoritative today. In addition, if it’s true that Old Testament laws on sex are still authoritative today, this raises the question of whether the prescribed punishments for breaking said laws are still authoritative as well. For men who have sex with a woman on her period, it’s exile / excommunication (Leviticus 20:18). For men who have sex with men, it’s the death penalty (Leviticus 20:13). If Preston refuses to carry out either of these things, one could easily accuse him of "not following the Bible"… but this is yet another thing Preston refuses to address, making his lack of consistency more and more obvious as the book continues. Page 68: “If we say that Christians should endorse same sex relations, then we will need to recreate a rather un-Jewish Jesus and an un-Jewish New Testament. Most Christians today, however, are rightly trying to get back in touch with their Jewish roots, not away from them.” There is, to put it politely, so many things about this statement that are either vague or straight up wrong. First, when was “getting back in touch with our Jewish roots” ever a major Christian priority? Even if everyone agreed we should, not everyone agrees on what that even looks like, or how far it should go. Does Preston get the final word on what that’s supposed to look like? If distancing ourselves from our Jewish roots is a problem, it’s not a problem that started with Christians celebrating same-sex marriage. What exactly was so Jewish about Jesus working (i.e. helping people) on the Sabbath? Also: what exactly was so Jewish about the apostles doing away with circumcision and food laws in order to welcome *Gentile* believers into the faith? In so many ways, Christianity itself is a departure from Judaism. If any Christian preaches that we need to “go back to our Jewish roots,” that person had better not be someone who eats pork, is fine with uncircumcised believers, and works on the weekend. Unless, of course, they’re fine with being called a hypocrite. Speaking of hypocrisy, I’m almost surprised at Preston on page 73, where he brings up what Jesus said about divorce and remarriage: “Anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” Matthew 19:9 If there’s anything that proves the hypocrisy of the non-affirming evangelical Christian church, it’s this: for all the energy that gets poured into debating the morality of same sex marriage, I have not seen evangelical Christians (including Preston) keeping that same energy when it comes to people who’ve been divorced and remarried. For now, it's safe to say that's a huge log in the eye of the non affirming church - a log that (A) they’re completely aware of, and (B) they have no intention of removing before pointing out the speck they think they see in the eye of LGBT affirming Christians. It’s almost laughable when Preston says in Page 74: “Jesus is not some ethical Gumby that we can bend around our personal desires.” If we’re being consistent with that sentiment, then Christians shouldn’t celebrate anyone’s marriage unless it’s their first marriage. Anything after that is apparently a sin, makes you an adulterer, and shuts you out of the Kingdom of God too (1 Cor 6:9). Of course, a non affirming Christian could then choose to bring up grace, and “following the spirit of the law, rather than the letter of the law,” among other things… but if a non affirming Christian does that for divorced and remarried people, it raises the question of why they wouldn’t do that for gay people. These are just some of the critiques for the first half of the book, mind you. I could go on (and probably will in an updated or separate review), but responding to all the inconsistencies in Preston’s book would probably fill a whole other book that might be just as long as his. That being said, should you buy People to be Loved? If you’re LGBT affirming, this will be a frustrating read, but healthy if you want to have your beliefs challenged and learn how to read with a critical eye. I must’ve marked up 90% of the pages of this book with highlighter marks and additional notes on the margins. If you’re not LGBT affirming, much of what you read in this book will probably be familiar to you. Ultimately his message is: “You should keep being against same-sex relationships and marriage - just be nicer about it.” It’s essentially the equivalent of: “You should keep telling women to get back in the kitchen - just say ‘please’ when you do so.” The tone of the message might have been adjusted, but the message is ultimately the same. If you’re not quite sure where you stand regarding same-sex marriage yet, buying this book alone won’t help you develop an informed opinion. Get these as well: God and the Gay Christian by Matthew Vines Ancient Laws & Contemporary Controversies by Cheryl B. Anderson Sex and the Single Savior by Dale B. Martin Sex Difference in Christian Theology by Megan K. DeFranza They probably won’t fill in all the holes in Preston’s arguments, but for all the necessary things he failed to discuss in this book, these four authors will give you plenty more to think about.

I did not want to buy this book because I was not sure I wanted to read another book by a conservative Christian on the topic of homosexuality. As a Christian married male who has same sex attraction it is hard to read books by men who have no idea what it is like to have same sex attraction try to write about it. In my opinion most say they want to love gay people and not judge but in reality they come across as very judgmental. I certainly felt that about Kevin DeYoung's book and Landon Schott's book. In fact I read DeYoung twice just to see if I missed something, I didn't, I felt judged through the whole book. There always seems to be an attitude that comes across that says I am better than you because I don't deal with the egregious abomination of homosexuality. However, I am glad to have purchased this book. Sprinkle does a great job of bringing across truth and at the same time his word choice and 'tone' is never condemning. I like that does not put down affirming authors and even states that some of their arguments are good. I don't see that in most evangelical authors. It is like they cannot say that one has a good point because then they might come across as siding on the side of pro gay theology. This is an easy book to read and very Christ like in his approach to this topic. Thank you Dr. Sprinkle.

I was led to believe this is an affirming book for believers. Not at all. Terribly misleading and a dangerous book for anyone that is LGBTQ or looking for advice - promotes love but ultimately says LGBTQ people are sinful.

This is not the only book that I have read on this topic, but so far I have found this to be a recurring theme: Married people talking about the joy in the life of a single SSA person. They speak without experience...or if they have that experience, they don't acknowledge the experience. I have yet to read a narrative that comes from a celibate, SSA single person. Having a narrative like this would add to a fuller picture. What does celibacy look like in the life of someone who is both SSA and practicing celibacy? People who are not engaged in this lifestyle hypothesize that it will be hard and a "dirge" for the person choosing this lifestyle. But has anyone confirmed this? Where is the evidence that Celibacy is inherently difficult? What does celibacy mean? How is celibacy defined by the Bible? By the church? By American Culture? It appears that married people both (SSA and not) within the church feel compelled to talk about the "joys" and “struggles” of being single without really being able to elaborate on that experience. I wish someone who was both celibate and SSA attracted would write a narrative about the abiding joy that they have in Christ. Maybe even pine to keep and preserve their singleness in the way people pine for marriage. I hypothesize that if singleness had the joy that married people preach about, more single people would be writing about how awesome it is. It seems condescending for a married person to tell an unmarried person about the blessings and struggles of being single. Imagine if I started telling a mother about the blessings and challenges of bearing children when I’ve never had them. It sounds absurd, right? Just because you can quote scripture about singleness, doesn’t mean you can sympathize with a person’s state of being. Scripture paired with the ability to relate to someone’s state of being is very powerful. At the same time, I don't think people in the church should only minister to people who are like them...so, my argument is a bit flip floppy... I'm not saying that happy, single people don't exist, but why aren't single, celibate, SSA Christians talking about how happy and blessed they are in their "Season?" That word irks me. It is a silly buzz word that is a vernacular staple when discussing singleness within the church. "Season" implies a temporary situation. This gives the impression that singleness is or should be viewed as a temporary situation within the church. Which means that there might be an underlying unspoken expectation that single people are in a season that will eventually or should go away. Celibacy...how does that work? Can one be happy and celibate? Knowing that they cannot/ should not act on their desire or on their desiring... if they are desired they must break with the person who desires them. It would seem that Christianity pulls no punches here. Suffering is the name of the game. Also, some people seem to hold the view, thus creating a stigma, that celibacy is unnatural...that people who have chosen to remain celibate are unnatural. So now you have Christians who already feel like freaks for not being attracted to the opposite sex, and now they are being hounded for being celibate... On the other hand...Why is celibacy unnatural? Why must a person engage in sexual intercourse in order to be considered fully human? Does sex drive measure a person's humanity? As far as the book goes, Sprinkle does his best to be both sensitive while giving a non-affirming argument. I like the fact that he puts a caveat that says he might change his view and that what he says about the issue is not the be all and end all of his grappling with the subject matter.

People to Be Loved changed my life. In my quest to love my dear LGBTQ friends and family while also honoring my Christian faith, I have found hope, encouragement and freedom to love like Jesus. The book is well written, and Dr. Sprinkle slugs through mounds of historical research and Biblical exegesis. At times the reading is tedious and mentally exhausting - not unlike our human relationships when we choose the hard work of seeking to understand and truly empathizing with one another. Perhaps what I love most is Preston's posture of humility, openness to discussion, and desire for true relationship even when beliefs differ in the most sacred areas of our lives. Please read this book with the same openness, thoughtfulness and desire for truth and grace.

I've read through this book several times, most recently with a small group of Christians who are same sex attracted. A compact, lay audience friendly book on one of the more controversial topics within the church today, People to be Loved has plenty to say to both affirming and traditional Christians. Ultimately the book supports a traditional definition of marriage based on scripture, history, and discussion of some of the major voices engaged in today's debate about gay marriage, but always in a respectful and humane manner. It invites its readers to honestly explore what scripture has to say about gay relationships rather than hitting them over the head with a thumping Bible. The last third or so of the book covers in broad strokes topics related to homosexuality in a manner that encourages Christians to understand and embrace those who are same sex attracted, particularly those who want to follow Christ. The Church has often driven gays away from it; this book offers insight into how the Church, while scripturally faithful can still be welcoming. One of the things I've most appreciated about this book is how it models a Christian debate on a contentious issue still filled with humility, compassion, and a genuine desire for God's truth.

Thank you to GA for sending me People to Be Loved: Why Homosexuality is Not Just an Issue by Preston Sprinkle, along with a copy of The Great Lakes Catechism. Sprinkle’s book is not just a book that looks at “those” Scriptures and comes to a conclusion. Though he does look at them – in the original languages and considers the words in extra-biblical writing – and he comes to various conclusions about them – for example, the sin of Sodom is not homosexuality – not is it being unhospitable – and the reason we know it is not is due to the fact that other Scriptures tell us what the sins of Sodom are. The author looks at the varying interpretations of the hot-button texts from non-affirming and affirming positions and considers where the truth lies with each of them. He does so with compassion and grace – acknowledging truth on both sides of the aisle as it is warranted. He also looks at the meaning and import of the “otherness” of our first parents in the history of Creation, how homosexuality was viewed in Judaism and Roman culture, and Jesus’ view of sexuality. And he explains that – biblically – if we are not condemning the sins that are included in the hot-button passages – such as lying in I Timothy 1:10 – with equal fervor – then we are hypocrites (cf. 126). In the second half of the book, he considers the evidence for homosexuality being genetic and what that would mean with regards to these passages, where someone can be gay and Christian – along with the issue of marriage and celibacy, faithfulness, and being single in the church. He turns to application and considers five things that ought to be done in light of his discussion – which is peppered with stories of real people. As he looks at what the church much do, there is the nailing down of the fact that the biggest issue is not whether or not a person is same-sex attracted, but whether they have received Jesus as God as Savior and are seeking to live a holy life in response to His salvation of them. In the appendix, he considers five affirming interpretations of Romans 1 and explains why he doesn’t believe they hold up. People to Be Loved helps us to move from just checking the “sin” or “not sin” box and shoving people aside to learning to love like Jesus – not dismissing sin, but loving all people, as all people are created in the Image of God, and all people are in need of the Savior’s salvation. If you’re not hardened on your position on homosexuality, this is a wonderful resource to take time to think through the Scripture, its interpretation, and what it means to be a Christian in the world. [This review appears on my blog, Amazon.com, and Goodreads.com.]

I thought, going into this book, that it would be crap from a young, restless, reformed guy. Even if Sprinkle fits that bill, he must number among the most intelligent and faithful of that crew. I have read many of the books on homosexuality and this is the most Biblically incisive, accessible, and pastoral that I have encountered. The only gripe that I have is that Sprinkle is a bit flip in tone throughout the book, which I was okay with but some may find off-putting considering the serious nature of the topic he addresses. Nonetheless, this is a must read for every pastor and anyone interested in what God (and thus the Bible) says on a divisive issue of our day

This book was insightful. I agree with Sprinkle's conclusions, though I didn't always appreciate the logic he used to come to his conclusions. I think overall the book is a decent contribution to the discussion on homosexuality and LGBT relationships -- a much, much needed discussion. I do wish, however, that there had been a greater emphasis on the practical side of application, that is, how to "love one another" on a personal and day-to-day basis. Many situations, questions, issues, and conversations are raised in this book which are helpful to broaden our general understanding of the many facets involved in this major contemporary issue. I'm glad I read this book, but it left me wanting (as perhaps it should). I want to read more, study more, and learn how to love people better. I think this is a great book to start a conversation on.

Very balanced, scholarly, and well-researched discussion. Although it does finally conclude along traditional Christian lines of sex within heterosexual marriage & celibacy in singleness, it used many LGBTQ examples, stories, and case studies. It argues against use of "killer" passages like Sodom & Gomorrah and relies more on Jesus' treatment of loving our neighbors, but not necessarily loving their behaviors. I learned about being careful of my vocabulary, hidden assumptions we all make, and compassion for all. An excellent read.

As a gay, married Christian who has studied several resources on both sides of the issue, I opened this book knowing I wasn’t going to agree with Preston’s current conclusion regarding same-sex relationships and marriage. However, because our church is currently wrestling with how to better include LGBT individuals, married couples and families, we need to study resources that reflect why non-affirming Christians think the way they do. Regarding the tone and posture of his arguments, there’s a level of compassion and humility that I was grateful to see throughout the book. More than once, Preston expresses that this isn’t necessarily his final word on the subject, and it’s possible he might change his position in the future. Considering he’s talked with gay people and studied a variety of different resources along with the Bible, you get the sense that he’s a thoughtful person who’s done some homework… which unfortunately makes his vague, careless, inconsistent, or willfully ignorant moments that much more obvious. Before he even starts discussing Scripture, here are some of the big ones (from the paperback version, just in case the page numbers differ other versions): Page 17: “That’s the real question Christians are asking… the question is whether two men or two women can date, fall in love, remain sexually pure before their wedding day, and commit to a life-long, consensual, Christ-centered, self-giving, monogamous union.” I agree. However, one of the many problems with this book is that Preston apparently hasn’t bothered to develop deep friendships or speak with *any* gay people who are in such unions! After reading this book cover-to-cover two times in a row, I witnessed Preston lift up the personal stories of multiple gay Christians… all of whom were either single, committed to lifelong celibacy, or married to an *opposite* sex partner. Considering that Preston wrote a Christian book questioning the morality of same-sex marriage, gay or bisexual Christians *in actual same-sex marriages* should’ve been an essential part of his answer. Because they apparently weren’t, it calls into question just how willing he is to have his beliefs or his narrative challenged, even though he insists he’s “devoted countless hours to studying the Scriptures with an open mind,” as he says in page 19. Speaking of which… Page 19: “Like flying an airplane with only one wing, reading about homosexuality is necessary - but dangerously insufficient. We need to listen to gay and lesbian people. Throughout my study, I have made many gay friends who have solidified my belief that homosexuality… is about people. With some topics, it’s easy to keep the Bible at arm’s length from real people. But I can’t, and I won’t.” Except Preston apparently did. In a large way, he failed to follow his own (admittedly good) advice by keeping the Bible at arm’s length from real people - real gay Christians in committed, life-long, consensual, Christ-centered, self-giving, monogamous same-sex marriages. Their stories are nowhere to be found in this book, which is puzzling when you consider the question Preston put forth earlier in page 17. Page 17-18: “I’m a product of the Protestant Reformation, which upholds Scripture - not tradition - as our ultimate authority. Sometimes church’s tradition needs to be corrected and reformed by Scripture. For many years, the church stood on the wrong side of the question of slavery…. [and] stood on the wrong side of science… It’s not that tradition is bad or doesn’t carry any authority. I think it does. But all evangelical Christians agree that the Bible stands over tradition as our ultimate authority.” What Preston seems to be ignoring is how tradition is heavily influenced by Scripture (or more specifically, *how people interpret Scripture*). Rather than saying “It’s tradition,” a Christian slaveowner could easily open up a Bible, point to Leviticus 25:44-46 / Deuteronomy 20:10-11 / Ephesians 6:5 / Colossians 3:22 / 1 Timothy 6:1 / Titus 2:9 / 1 Peter 2:18 and say “Scripture is my ultimate authority.” Likewise, rather than saying “It’s tradition,” a Christian who believes Earth is the immobile center of the universe could easily point to Psalm 93:1 / Psalm 96:10 / Psalm 104:3 / 1 Chronicles 16:30 / Ecclesiastes 1:5 and say “Scripture is my ultimate authority.” Preston doesn’t get into *how people interpreted Scripture* to allow for slavery or believing in geocentrism, nor does he question if that same method of interpreting Scripture is currently being used to deny the Holy Spirit’s presence in same-sex marriages. Page 22-25: Preston lists several terms that should either be avoided or “used with care and precision” when talking to or about gay people. Among those terms are “homosexual” / “homosexuality” / “lifestyle” / “gay lifestyle”. His reasons for decrying the use of those terms are right on the nose, particularly with the use of “homosexuality” : “When we say ‘homosexuality,’ what exactly do we mean? Again, we’re talking about a diverse group of people… homosexuality, as you can see, is a broad term that has the potential of erasing the faces of real people with different stories.” Again, I agree… which makes it disappointing when Preston again fails to practice what he preaches. Both before and after this section, he constantly uses the term “homosexuality” without (A) explaining what he means by the term in that specific context, or (B) choosing to use a more specific term instead. One of the worst examples is on page 182: in a section titled “Educate Others About the Complexities of Homosexuality,” Preston uses the term “homosexuality” 9 times in 4 paragraphs, and in none of those instances does he specifically explain what he means by the term. Gay sex specifically? Gay people in general? If it’s gay people, does he specifically mean gay people pursuing marriage, or those committed to lifelong celibacy? Does he mean gay Christians, or gay non-believers? Page 24: “Can a non affirming church truly love gay people without affirming same-sex behavior?” “Same-sex behavior” is another vague term that Preston uses several times throughout his book, and it should’ve been included in his list of terms to be avoided when talking about gay people. Regarding the terms “lifestyle / gay lifestyle,” Preston says, “It’s one of those one-size-fits-all phrases that ignores the vast diversity of actual LGBT people.” He’s absolutely right, but the same thing applies with “same-sex behavior”! Preston might as well just use the term “gay lifestyle,” a term that he himself said to avoid in his own book. As you read, pay attention to how often he uses the term “same-sex behavior” throughout the book without specifying exactly what he means. All of the above are critiques only from Chapter 1. From there, Preston spends a lot of time discussing Scripture and how he interprets it. All throughout, much of what he says either exposes holes in his argument, or raises major questions that he doesn’t bother to answer: Page 36-37: “Paul maps the roles of husband and wife onto Christ’s relationship with the church [Ephesians 5:31-32]. The analogy should not be pressed too far, which is why I’m cautious about applying this passage to the homosexuality debate. After all, Christ is God and the church is human: Does this mean that husbands are the divine partner in marriage? …what about the singularity of Christ and the multiplicity of people in the church? Does the analogy support polygamy? And half the members of the church are men. Could their marriage to Christ be taken as support for same-sex unions?” As long as he’s going to make Ephesians 5:31-32 part of his argument, all of these are fair questions, but he answers none of them. The implication is that Preston would answer No to all of these questions, but he doesn’t give a rationale as to *why* he might say No to those questions. Furthermore, while he admits Ephesians 5:31-32 is an analogy that “should not be pressed too far,” he doesn't explain what "too far" means, nor does he acknowledge that Christians can differ on what pressing the analogy too far looks like. Christians who affirm same-sex marriage could just as easily argue that Preston is taking the analogy too far by insisting “the analogy demands some sort of difference, and it appears Paul has sexual difference in mind.” Page 38-39: “[In 1 Corinthians 11:2-16]…the equal yet different relationship between God the Father and God the Son parallels in some way the equal-yet-different relationship between men and women. Paul urges the Corinthians to celebrate and not erase the differences between male and female, since differences exist within the Trinity.” For Preston to bring something as mysterious as the Trinity into this makes absolutely no sense. How exactly is the Trinity - by definition, made up of *3* beings - suppose to parallel a marriage that is made up of *2* beings? Also, the differences between male and female are *sexual* - how is that supposed to parallel with the differences in the Trinity, which are traditionally understood to be *familial*? If it were a math equation, it’d look like this: [1 male husband + 1 female wife] = [1 "male" Father + 1 male Son + 1 Holy Spirit-whose-gender-is-ambiguous] At this point, if Preston didn’t want to admit he pressed the analogy too far in saying sexual difference is essential to marriage, he could’ve at least tried to make sense of the above equation. Because he doesn’t even bother, it’s especially hard to take him seriously when he insists that 2 male husbands or 2 female wives would somehow keep said equation from adding up properly. Page 47-48: Preston brings up an interpretation of Leviticus 18:22 and Leviticus 20:13, which states that the reason male same-sex acts are forbidden is because it feminizes the passive partner, which obviously would be seen as a bad thing in an ancient Israelite culture that saw women and femininity as inferior. If that is the underlying logic, then the commands held up by them should not be authoritative for Christians today… unless, of course, those same Christians are willing to defend patriarchy. It seems Preston is unwilling to do that, so instead *he effectively dismisses and denies patriarchy’s influence on Scripture,* like so: “The ‘low view of women’ view assumes a view of the Old Testament that is hardly consistent. For instance, Genesis 1:27 makes a fundamental claim about women that was radical in the ancient world: women, not just men, are created in God’s image. It’s not clear that the biblical writers considered women to be inferior to men… there is nothing in [Leviticus] that says women are inferior to men.” And this is where Preston is simply being ignorant… almost to the point where one wonders if he's being *willfully* ignorant. Does Preston need a verse in the Old Testament where every English translation says, word-for-word, “Women are inferior to men” before he takes patriarchy’s influence on Scripture seriously? When reading the Old Testament, Genesis 1:27 is a nice thing to bring up if you want to make a case for gender equality, but to simply leave it at that completely glosses over other Old Testament laws concerning women, particularly Deuteronomy 22:23-29. Christian professor Cheryl B. Anderson talks more about this in her excellent book “Ancient Laws and Contemporary Controversies,” saying, among other things, “Deuteronomic family laws function primarily to protect the male head of the household’s right to control his wife’s sexuality and his right to ‘be certain that his sons were his own.’” It goes way beyond Deuteronomy, of course, but all the same, Preston denies and dismisses the thought that patriarchy is the foundation for Old Testament laws concerning marriage and sex. To accept patriarchy’s influence would result in many Old Testament laws making a lot more sense… but presumably, Preston finds patriarchy unsavory and would rather not have to defend it. As a result, he’d rather assume something else is holding up Leviticus 18 and 20 so he can continue seeing those passages as useful to his argument. But if it’s true that the ancient world in general was patriarchal and had a low view of women, for Preston assume ancient Israelite culture was unaffected by that would be to take the Bible *out* of its historical context. Disappointingly, Preston denies patriarchy’s influence on Scripture again when he starts discussing the New Testament, insisting that “Paul seems to have a rather high view of women” and listing several women who Paul mentions in his letters with some level of respect. That’s all well and good, but it inevitably leads readers to wonder how Preston plans to reconcile those passages with the most infamous verses about women in the New Testament: 1 Corinthians 14:34-35 and 1 Timothy 2:11-15. Spoiler alert: Preston doesn’t even try! He doesn’t bring up either of those verses at all, which is puzzling, since any Christian who’s read the New Testament (i.e. a good chunk of Preston’s audience) should know those verses are there. I suppose one could easily believe his claim that neither the Old Testament writers nor the apostle Paul had a low view of women, but only if one ignores Deuteronomy 22 / 1 Corinthians 14 / 1 Timothy 2 / etc. Rather than hoping his readers don’t know about those passages, least Preston could’ve done was bring those passages up and try to explain how they don’t get in the way of his argument. Because of the complete lack of effort there, I can’t take him seriously when he dismisses the patriarchal undertones of the passages Christians use to say same-sex relationships are sinful. Going back to Leviticus for a minute, on Page 51 Preston says: “All of these sex laws [in Leviticus 18 and 20] are still authoritative for Christians.” The thing is, if you accept that as true, it raises the question of whether *all sex laws throughout the rest of the Old Testament* are authoritative as well. Per Deuteronomy 22:28-29, if a woman is raped, she has to marry the man who raped her. It’d be interesting to see if Preston thinks this law is authoritative for Christians today… but again, he never bothers to bring it up! If he doesn’t think it’s authoritative, it then raises the question of why he thinks all the sex laws in Leviticus are authoritative, but not the ones in Deuteronomy or elsewhere in the Old Testament. Even if we just stuck with Leviticus, there’s a law in Leviticus 18:19 that says a man shouldn’t have sex with her wife while she’s menstruating. Preston takes this time to make a little joke about how avoiding sex during a woman's period makes for a healthy marriage. He calls it “free marital advice,” but he doesn’t specifically explain why that law should still be authoritative today. In addition, if it’s true that Old Testament laws on sex are still authoritative today, this raises the question of whether the prescribed punishments for breaking said laws are still authoritative as well. For men who have sex with a woman on her period, it’s exile / excommunication (Leviticus 20:18). For men who have sex with men, it’s the death penalty (Leviticus 20:13). If Preston refuses to carry out either of these things, one could easily accuse him of "not following the Bible"… but this is yet another thing Preston refuses to address, making his lack of consistency more and more obvious as the book continues. Page 68: “If we say that Christians should endorse same sex relations, then we will need to recreate a rather un-Jewish Jesus and an un-Jewish New Testament. Most Christians today, however, are rightly trying to get back in touch with their Jewish roots, not away from them.” There is, to put it politely, so many things about this statement that are either vague or straight up wrong. First, when was “getting back in touch with our Jewish roots” ever a major Christian priority? Even if everyone agreed we should, not everyone agrees on what that even looks like, or how far it should go. Does Preston get the final word on what that’s supposed to look like? If distancing ourselves from our Jewish roots is a problem, it’s not a problem that started with Christians celebrating same-sex marriage. What exactly was so Jewish about Jesus working (i.e. helping people) on the Sabbath? Also: what exactly was so Jewish about the apostles doing away with circumcision and food laws in order to welcome *Gentile* believers into the faith? In so many ways, Christianity itself is a departure from Judaism. If any Christian preaches that we need to “go back to our Jewish roots,” that person had better not be someone who eats pork, is fine with uncircumcised believers, and works on the weekend. Unless, of course, they’re fine with being called a hypocrite. Speaking of hypocrisy, I’m almost surprised at Preston on page 73, where he brings up what Jesus said about divorce and remarriage: “Anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” Matthew 19:9 If there’s anything that proves the hypocrisy of the non-affirming evangelical Christian church, it’s this: for all the energy that gets poured into debating the morality of same sex marriage, I have not seen evangelical Christians (including Preston) keeping that same energy when it comes to people who’ve been divorced and remarried. For now, it's safe to say that's a huge log in the eye of the non affirming church - a log that (A) they’re completely aware of, and (B) they have no intention of removing before pointing out the speck they think they see in the eye of LGBT affirming Christians. It’s almost laughable when Preston says in Page 74: “Jesus is not some ethical Gumby that we can bend around our personal desires.” If we’re being consistent with that sentiment, then Christians shouldn’t celebrate anyone’s marriage unless it’s their first marriage. Anything after that is apparently a sin, makes you an adulterer, and shuts you out of the Kingdom of God too (1 Cor 6:9). Of course, a non affirming Christian could then choose to bring up grace, and “following the spirit of the law, rather than the letter of the law,” among other things… but if a non affirming Christian does that for divorced and remarried people, it raises the question of why they wouldn’t do that for gay people. These are just some of the critiques for the first half of the book, mind you. I could go on (and probably will in an updated or separate review), but responding to all the inconsistencies in Preston’s book would probably fill a whole other book that might be just as long as his. That being said, should you buy People to be Loved? If you’re LGBT affirming, this will be a frustrating read, but healthy if you want to have your beliefs challenged and learn how to read with a critical eye. I must’ve marked up 90% of the pages of this book with highlighter marks and additional notes on the margins. If you’re not LGBT affirming, much of what you read in this book will probably be familiar to you. Ultimately his message is: “You should keep being against same-sex relationships and marriage - just be nicer about it.” It’s essentially the equivalent of: “You should keep telling women to get back in the kitchen - just say ‘please’ when you do so.” The tone of the message might have been adjusted, but the message is ultimately the same. If you’re not quite sure where you stand regarding same-sex marriage yet, buying this book alone won’t help you develop an informed opinion. Get these as well: God and the Gay Christian by Matthew Vines Ancient Laws & Contemporary Controversies by Cheryl B. Anderson Sex and the Single Savior by Dale B. Martin Sex Difference in Christian Theology by Megan K. DeFranza They probably won’t fill in all the holes in Preston’s arguments, but for all the necessary things he failed to discuss in this book, these four authors will give you plenty more to think about.

I did not want to buy this book because I was not sure I wanted to read another book by a conservative Christian on the topic of homosexuality. As a Christian married male who has same sex attraction it is hard to read books by men who have no idea what it is like to have same sex attraction try to write about it. In my opinion most say they want to love gay people and not judge but in reality they come across as very judgmental. I certainly felt that about Kevin DeYoung's book and Landon Schott's book. In fact I read DeYoung twice just to see if I missed something, I didn't, I felt judged through the whole book. There always seems to be an attitude that comes across that says I am better than you because I don't deal with the egregious abomination of homosexuality. However, I am glad to have purchased this book. Sprinkle does a great job of bringing across truth and at the same time his word choice and 'tone' is never condemning. I like that does not put down affirming authors and even states that some of their arguments are good. I don't see that in most evangelical authors. It is like they cannot say that one has a good point because then they might come across as siding on the side of pro gay theology. This is an easy book to read and very Christ like in his approach to this topic. Thank you Dr. Sprinkle.

I was led to believe this is an affirming book for believers. Not at all. Terribly misleading and a dangerous book for anyone that is LGBTQ or looking for advice - promotes love but ultimately says LGBTQ people are sinful.

This is not the only book that I have read on this topic, but so far I have found this to be a recurring theme: Married people talking about the joy in the life of a single SSA person. They speak without experience...or if they have that experience, they don't acknowledge the experience. I have yet to read a narrative that comes from a celibate, SSA single person. Having a narrative like this would add to a fuller picture. What does celibacy look like in the life of someone who is both SSA and practicing celibacy? People who are not engaged in this lifestyle hypothesize that it will be hard and a "dirge" for the person choosing this lifestyle. But has anyone confirmed this? Where is the evidence that Celibacy is inherently difficult? What does celibacy mean? How is celibacy defined by the Bible? By the church? By American Culture? It appears that married people both (SSA and not) within the church feel compelled to talk about the "joys" and “struggles” of being single without really being able to elaborate on that experience. I wish someone who was both celibate and SSA attracted would write a narrative about the abiding joy that they have in Christ. Maybe even pine to keep and preserve their singleness in the way people pine for marriage. I hypothesize that if singleness had the joy that married people preach about, more single people would be writing about how awesome it is. It seems condescending for a married person to tell an unmarried person about the blessings and struggles of being single. Imagine if I started telling a mother about the blessings and challenges of bearing children when I’ve never had them. It sounds absurd, right? Just because you can quote scripture about singleness, doesn’t mean you can sympathize with a person’s state of being. Scripture paired with the ability to relate to someone’s state of being is very powerful. At the same time, I don't think people in the church should only minister to people who are like them...so, my argument is a bit flip floppy... I'm not saying that happy, single people don't exist, but why aren't single, celibate, SSA Christians talking about how happy and blessed they are in their "Season?" That word irks me. It is a silly buzz word that is a vernacular staple when discussing singleness within the church. "Season" implies a temporary situation. This gives the impression that singleness is or should be viewed as a temporary situation within the church. Which means that there might be an underlying unspoken expectation that single people are in a season that will eventually or should go away. Celibacy...how does that work? Can one be happy and celibate? Knowing that they cannot/ should not act on their desire or on their desiring... if they are desired they must break with the person who desires them. It would seem that Christianity pulls no punches here. Suffering is the name of the game. Also, some people seem to hold the view, thus creating a stigma, that celibacy is unnatural...that people who have chosen to remain celibate are unnatural. So now you have Christians who already feel like freaks for not being attracted to the opposite sex, and now they are being hounded for being celibate... On the other hand...Why is celibacy unnatural? Why must a person engage in sexual intercourse in order to be considered fully human? Does sex drive measure a person's humanity? As far as the book goes, Sprinkle does his best to be both sensitive while giving a non-affirming argument. I like the fact that he puts a caveat that says he might change his view and that what he says about the issue is not the be all and end all of his grappling with the subject matter.

People to Be Loved changed my life. In my quest to love my dear LGBTQ friends and family while also honoring my Christian faith, I have found hope, encouragement and freedom to love like Jesus. The book is well written, and Dr. Sprinkle slugs through mounds of historical research and Biblical exegesis. At times the reading is tedious and mentally exhausting - not unlike our human relationships when we choose the hard work of seeking to understand and truly empathizing with one another. Perhaps what I love most is Preston's posture of humility, openness to discussion, and desire for true relationship even when beliefs differ in the most sacred areas of our lives. Please read this book with the same openness, thoughtfulness and desire for truth and grace.

I've read through this book several times, most recently with a small group of Christians who are same sex attracted. A compact, lay audience friendly book on one of the more controversial topics within the church today, People to be Loved has plenty to say to both affirming and traditional Christians. Ultimately the book supports a traditional definition of marriage based on scripture, history, and discussion of some of the major voices engaged in today's debate about gay marriage, but always in a respectful and humane manner. It invites its readers to honestly explore what scripture has to say about gay relationships rather than hitting them over the head with a thumping Bible. The last third or so of the book covers in broad strokes topics related to homosexuality in a manner that encourages Christians to understand and embrace those who are same sex attracted, particularly those who want to follow Christ. The Church has often driven gays away from it; this book offers insight into how the Church, while scripturally faithful can still be welcoming. One of the things I've most appreciated about this book is how it models a Christian debate on a contentious issue still filled with humility, compassion, and a genuine desire for God's truth.

Thank you to GA for sending me People to Be Loved: Why Homosexuality is Not Just an Issue by Preston Sprinkle, along with a copy of The Great Lakes Catechism. Sprinkle’s book is not just a book that looks at “those” Scriptures and comes to a conclusion. Though he does look at them – in the original languages and considers the words in extra-biblical writing – and he comes to various conclusions about them – for example, the sin of Sodom is not homosexuality – not is it being unhospitable – and the reason we know it is not is due to the fact that other Scriptures tell us what the sins of Sodom are. The author looks at the varying interpretations of the hot-button texts from non-affirming and affirming positions and considers where the truth lies with each of them. He does so with compassion and grace – acknowledging truth on both sides of the aisle as it is warranted. He also looks at the meaning and import of the “otherness” of our first parents in the history of Creation, how homosexuality was viewed in Judaism and Roman culture, and Jesus’ view of sexuality. And he explains that – biblically – if we are not condemning the sins that are included in the hot-button passages – such as lying in I Timothy 1:10 – with equal fervor – then we are hypocrites (cf. 126). In the second half of the book, he considers the evidence for homosexuality being genetic and what that would mean with regards to these passages, where someone can be gay and Christian – along with the issue of marriage and celibacy, faithfulness, and being single in the church. He turns to application and considers five things that ought to be done in light of his discussion – which is peppered with stories of real people. As he looks at what the church much do, there is the nailing down of the fact that the biggest issue is not whether or not a person is same-sex attracted, but whether they have received Jesus as God as Savior and are seeking to live a holy life in response to His salvation of them. In the appendix, he considers five affirming interpretations of Romans 1 and explains why he doesn’t believe they hold up. People to Be Loved helps us to move from just checking the “sin” or “not sin” box and shoving people aside to learning to love like Jesus – not dismissing sin, but loving all people, as all people are created in the Image of God, and all people are in need of the Savior’s salvation. If you’re not hardened on your position on homosexuality, this is a wonderful resource to take time to think through the Scripture, its interpretation, and what it means to be a Christian in the world. [This review appears on my blog, Amazon.com, and Goodreads.com.]

I thought, going into this book, that it would be crap from a young, restless, reformed guy. Even if Sprinkle fits that bill, he must number among the most intelligent and faithful of that crew. I have read many of the books on homosexuality and this is the most Biblically incisive, accessible, and pastoral that I have encountered. The only gripe that I have is that Sprinkle is a bit flip in tone throughout the book, which I was okay with but some may find off-putting considering the serious nature of the topic he addresses. Nonetheless, this is a must read for every pastor and anyone interested in what God (and thus the Bible) says on a divisive issue of our day

This book was insightful. I agree with Sprinkle's conclusions, though I didn't always appreciate the logic he used to come to his conclusions. I think overall the book is a decent contribution to the discussion on homosexuality and LGBT relationships -- a much, much needed discussion. I do wish, however, that there had been a greater emphasis on the practical side of application, that is, how to "love one another" on a personal and day-to-day basis. Many situations, questions, issues, and conversations are raised in this book which are helpful to broaden our general understanding of the many facets involved in this major contemporary issue. I'm glad I read this book, but it left me wanting (as perhaps it should). I want to read more, study more, and learn how to love people better. I think this is a great book to start a conversation on.

Very balanced, scholarly, and well-researched discussion. Although it does finally conclude along traditional Christian lines of sex within heterosexual marriage & celibacy in singleness, it used many LGBTQ examples, stories, and case studies. It argues against use of "killer" passages like Sodom & Gomorrah and relies more on Jesus' treatment of loving our neighbors, but not necessarily loving their behaviors. I learned about being careful of my vocabulary, hidden assumptions we all make, and compassion for all. An excellent read.

Author is rather arrogant. Makes a great case for love in the intro. Then quickly resumes a condescending tone.

The author presents a very well balanced view regarding the Bible and homosexuality. You may not agree with him but it's hard to come away thinking that he had an ulterior motive. He gives lots of credit to people with different views and represents their arguments faithfully. I highly recommend this.

I thought the explanation about why the people who believe it is right to be accepting and affirming was excellent. His reasoning why it was probably not accurate was also very helpful. He did tend to repeat his arguments using the same sources several times throughout the book. It became a bit repetitive that way. But overall an excellent book.

This is the most balanced Discussion of homosexuality I have ever read. The author is a true Bible scholar who looks at both sides of the affirming and non-affirming positions in the Christian community. What I love most of all is how he compels us to love the LGBT community

Preston, who I’ve heard speak a bit but not read before now, is very clear on his commitment to following the Bible as God’s revelation and on studying it in order to understand how to apply those words. He’s also outspoken in how poorly the church has treated people with same-sex orientation. We need to listen. We need to give to those in need. We need to be willing to learn. To ask God to show us where we’re wrong. I really appreciate this book.

Great material, well-approached from every angle and helps you process the tough topic. I would recommend this to anyone who is struggling not only with WHERE to stand on this topic but HOW. It's a fabulous and intriguing book. Kiddos to the hard work the author put in to it.

Preston has an uncanny way of offering an opinion with authority and remaining humble at the same time. He is a self proclaimed cic-gender straight male, who is walking into the fire that comes with offering a paradigm shift in the way the church thinks about and reacts to the LGBT+ community. People to be Loved takes a game changing step away from looking at LGBT+ and defining us by one sin. He sees people with complex issues (as we all have... straight/gay, cis/transgender, etc.) If you are honestly looking for a way to reach and love the LGBT+ community People to be Loved is required reading.

I found this book to be very tasteful and insightful. It helped me to really feel the plight of a gay person in todays church and how I can be a part of the solution instead of part of the problem.

While it sounds like a shallow compliment to call this book entertaining, I'm still calling it that. Because I've read three books now, and the best ones are approachable, humble, treat gay people as people who are loved by God who happen to be gay, and are well researched. One of the books was so dry it brought me to tears. So this book was a relief. I felt like we were chatting over coffee in the back room. I suppose my stance matters, so I'll share. I'm on a journey through this whole gay marriage and the church thing. Right now I'm on a trajectory from non-affirming, to reexamining, toward affirming now. Now I am preparing to share this stuff with others. So I'm outlining my own set of affirming vs non affirming observations/conclusions/interpretations for each of the passages, and this book will be my non-affirming set. I believe that Christians and churches in general are great at making outsiders feel welcome, whether they are divorcees, felons, minorities, women, children, goths, slobs, or whatever. They don't even bat an eye to hoarders of wealth or gluttons. But if you're gay, God help you. It's become a line in the sand at so many churches. And the basic argument is, "Isn't the Bible clear on this?" I've even had an acquaintance that I respect say that he knows all about the subject, but thinks that reading a book about it is unnecessary. "The Bible is all I need." Well, whatever your position, you should read this book. It's entertaining, at least. :)

Preston Sprinkle is such a gift to the Church! This book is such a helpful resource; filled with grace and truth. Preston is a brilliant thinker, but more importantly, he is a lover of people. If you are wondering what the Bible says about homosexuality, start here!

Thank you Preston Sprinkle for your exhaustive work. I sat prepared to consider that my own study in this area might be incorrect, but we agree. However we also agree to lead with love not judgement or hate.

A genuinely honest look at what the Bible has to say about the topic of the church and the LGBT community. Well thought out in my opinion.

The author fairly treats both “sides” of the argument, but concludes that biblical Christians must hold the line theologically while changing the way homosexual people are treated. I learned a lot from this book.

Wish everyone Christian would read this book to have a better understanding of this issue.

This book looks at the topic of homosexuality from a biblical standpoint very well. As a believer, I feel better equipped to love people who are different from me. Sprinkle looks in depth at what the scriptures say and DONT say. He doesn’t make assumptions. I can’t recommend this book enough. It should be in every Christian home.

Well researched book on the subject of homosexuality within the church. Very though provoking.

Well written, thoughtfully written and well researched (without overpowering a non-scholar). Very helpful for those who are trying to stay faithful to the Bible while also seeking understanding and compassion.

I recommend this book to anyone who isn't looking for validation on their own opinions but in depth answers grounded in both truth and love.

Preston Sprinkle has written a unique book on homosexuality where he says it's not just an issue and frankly raises up a point that we often lose sight of. People are people. Whatever person you're arguing against, they are a person. This is something both sides need to learn. Traditionalists like myself can often see just the issue and be tempted to think the worst about homosexuals that we meet, when in reality many homosexuals, like many heterosexuals, are wonderful people. Of course, just like heterosexuals, some are jerks. How you view your sexuality is not a determiner of your demeanor. Meanwhile, those on the left need to realize that the homosexuals are persons as well. In what way do they often act otherwise? It's too easy to assume that if someone is a homosexual, that that entails their identity so that if you say homosexual practice is wrong, you are treating the person as if they are not a person, and this is simply false. Sprinkle wrote this book wanting us to see not just the issue but the person. He starts by talking about being on a plane and sharing with some people who ask what project he's working on and he says it's a book on homosexuality. The husband shakes his head saying there is no debate and the Bible is very clear. Sprinkle does want to say there is a huge debate in academia, but instead he asks where the Bible is clear. Unfortunately, the man has no idea where the Bible verses are that speak about homosexual practice. Too many Christians could be like that today. Sprinkle also does introduce with too many stories of homosexuals who have committed suicide and have been bullied for their being homosexual. Naturally, we should all condemn this sort of behavior. He also writes about those who leave the church. Interestingly, they don't leave because they're told same-sex behavior is wrong. They leave because of how they're treated. The main walk away he wants you to get is that homosexuality is not about an abstract issue. It is about an issue that concerns people to be loved. In this, many of Sprinkle's stories hit hard. He does open this by a look at the Scriptures themselves. He comes down on the side of the traditionalists, who he describes as non-affirming. He also addresses many of the issues such as if someone is born with a sexual orientation and if change is possible of an orientation. He points out that too many of us have this idea that if you have to live your life without sex that it is absolutely unlivable. Sprinkle also wants us to know that homosexuality does not define someone's life. Still, while I agree that most homosexuals are fine people and there are other sins to focus on, I do think there are some people that while they are still people to be loved, there needs to be more on how to respond to them. Do some people get turned away from the church because there are many Christians who are aggressive and unloving to them? Yes. Of course. There are also homosexuals who are also aggressive and speak about their lifestyles. What about situations such as the book [I]After The Ball[/I] written as a coercive propaganda material to change the hearts and minds of Americans, which was a brilliant success by all standards. There are in fact people who want to be aggressive in their homosexuality and label us as intolerant bigoted homophobes if we disagree. Then there are issues many people have with the transgender talk today about men sharing bathrooms with women. Do we love those people who are hurting and open to discussions? Of course. We are also to love the aggressive ones, but shouldn't our approach be different? I did not really find Sprinkle's book addressing how to deal with this. We could say Christians seem to always be talking about homosexuality, but that's also because our culture is always talking about homosexuality. We are talking about what everyone is talking about and giving our viewpoints. While few Christians will ever meet a leader in this movement, they are online and they will meet them and they will meet heterosexual supporters of the homosexual movement who are like them in their responses. There is a problem with Christians of course treating homosexuals horribly, but how are Christians to respond when homosexuals do likewise? While I know Sprinkle is for non-violence, as am I and I do not think this needs to be physical, I don't think this means we just lie down and let homosexuals walk all over us. Still, I have to say that Sprinkle's book is a breath of fresh air. If I could recommend one book on the popular level, it would be this one. Sprinkle gives you good academic research and then he gives an excellent application. Sprinkle reminds us that every time we discuss homosexuality, we are also discussing homosexual persons. These are people to be loved. No. These are people who are loved by Jesus. The question is, are we going to love like Jesus did also? We do not affirm the sin, but we do love the person. In Christ, Nick Peters Deeper Waters Christian Ministries

Sprinkle's argument is well researched and represents both the affirming and non-affirming positions honestly. He also inspires a theology of same sex attraction that pushes non-affirmers to love people before evaluating them.

Well written and research. I may not agree with everything that was written, but it got me thinking how I look at not only the issue , but also how I look others. And am I willing to listen to someone else's story.

Stinkle’s wrestling with texts are accessible and thorough. His call to love rises above the dehumanization. a much needed conversation

Literally the book I recommend to people as the "one book" to read about the theology of homosexuality. It is fair, balanced, and speaks to people wondering if a traditional biblical interpretation of same-sex practice holds true today. The tone invites, and the solid theology convinces.

Whether you agree with his conclusions, you cannot doubt for one iota his compassion and love towards all.

I especially appreciated the way the book was structured. I will have an easy time coming back and rereading the sections that will help me again in the future. Great job Preston

When I began “People to be Loved—Why Homosexuality is Not Just an Issue” by Preston Sprinkle (Zondervan, 2015), I was tentatively encouraged by the author’s gracious tone and seeming willingness to break away from the evangelical party line on exclusionary practices on LGBTQ people. After all, Sprinkle includes hopeful declarations throughout the book: “We are going to do our best to lay aside our assumptions and genuinely seek to know what the Bible, not our traditions, says about homosexuality.” (p. 10) “As Bible-believing Christians, we have a responsibility to accurately interpret, believe, and respond to God’s Word. I only hope and pray that I have done that in this chapter and I genuinely invite feedback and critique if I have not done so.” (p. 101) And, “This book represents part of my journey in thinking through homosexuality, it’s not the end of my journey. “ (p. 177) To those who are not fully immersed in the conversation about faith at the intersection of sexual orientation and gender identity, Sprinkle does seem balanced and courteous. I do appreciate that he is not as acerbic in tone as some other authors whose books I’ve read and reviewed, but still, this book is not as generous as I had hoped. So here you go, Mr. Sprinkle. You’ve asked for feedback and indicate that you are willing to learn along this journey. Sprinkle’s book begins with a chapter on marriage and is, expectedly, based largely on Genesis 1 and 2. He uses these texts as a sort of blueprint for marriage, but maybe these chapters are not intended to be used as blueprints for human sexuality and marriage. After all, which creation story should we use as basis? Genesis 1 or Genesis 2? Science informs us that the order of creation as told in Genesis is neither logical nor probable. Taking it a step further, even if we use the most literal reading of Genesis, Adam and Eve were created about six thousand years ago. Three thousand six hundred years later, the author(s) of Genesis wrote the creation story(ies) down—about 3,600 years after the event. Verbal transmission over 3,600 years is sure to net at least some errors in the “blueprint.” Adding to the declining integrity of a message, for over 1,000 of those years, there was no ability to write. More logically, perhaps, the creation narrative was not intended to be a blueprint for human sexuality and marriage, but rather, the way in which ancient people understood how they came to be and how they are seen in the eyes of God. If it is not a blueprint for all time and all peoples, are you willing to consider an expanded view of the diversity of human creation by listening to the stories, witness, and testimonies of LGBTQ people today, those who have had conversion experiences and are indwelled by the Spirit of God, and those who want access to equality in churches? This should be stamped across every Bible: “Read ancient texts in ancient context.” Further, allow yourselves to be informed by science. We love science when it comes to medical care, but many of us push it aside when it comes to what is known about human sexuality. The Genesis texts and the verses on marriage in Ephesians 5 were written to a culture could have only understood very distinct categories and roles of men and women. Men were the dominant and superior; women the submissive and the inferior. All biblical and ancient texts were written through this lens. When a man took the social or sexual role of a woman, it was entirely degrading. No biblical writer could have imagined a time in the future when women attained a more equal status to men and the cultural stigma of same-sex relationships (or rather, a man “taking the role of a woman”) would lift and no longer be degrading. Sprinkle, along with the majority of conservative Christian pastors, hold tightly to the creation story as a strict blueprint for both human sexuality and marriage. Reading literally, Sprinkle invests a chapter building the case that male/female marriage is the only way in which people can form sacred vows. I’ve done a great deal of historical research (

This is an excellent presentation of God’s Word and how to love LGBTQ individuals and still home firmly to the Scriptures. It will be good for all to learn from Preston Sprinkle.

I have read a number of books on this topic and was grateful for Preston's careful, gracious, truth filled writing. A good read for any Christ follower who truly wants to study what the Bible actually says on the topic of homosexuality.

A wonderful, winsome book, this is a great book to read and inwardly digest. One gets the feeling one is sitting across from Dr. Sprinkle enjoying a beverage and stimulating conversation.

Solid work on a challenging issue of understanding for all Christians. Biblical perspective fully digested. A must read for ministers and lay leadership. Well done, Mr. Sprinkle! I highly recommend this book for ALL Christians.

Great message in this book is the same as its title: People are not to be considered an issue, rather, they are to be loved. Regardless of their views, their stance or lifestyle relating to the LGBT community, or anything else. I confess: I wanted to hear a different theological viewpoint expressed. But what was presented was presented well and clearly. But I never saw an answer to the question, "If homosexuality is sinful, then is there any hope for a homosexual?" Maybe I just missed it? But without providing a clear and reasoned answer to this question, this book, or most any book on this topic, is not going to be satisfying to me, even if I agree with the answer given. .

This is perhaps the first step for some people trying to understand and reach across the aisle. I'll give it credit for making the first step, but there's much work to be done.

What an excellent read. The author provides excellent scholarship and presents both sides of the topic at hand. I highly recommend this book.

Good book to read to get another's perspective.

Preston really made me think. I can love the person without totally agreeing with their choices. We are all people to be loved.

This is an awesome book that confronts both sides of the homosexuality debate. We all have something to learn.

LOvin this book. Not finished it through but so far it’s amazing.

Sexuality is a complicated issue in Christianity. It does not matter if you are discussing heterosexuality or same-sex attraction, it seems like Christians have a difficult time discussing sexuality in any form. I have read plenty of books and articles by Christian authors and non-Christian authors alike. I have read plenty of items that support affirming views of same-sex attraction and of course, I have seen a lot of literature that maintains non-affirming views. I have read purely scientific viewpoints, spiritual viewpoints, and even some works that do a mixture of both. People to be Loved by Preston Sprinkle is a different kind of book. Yes, it addresses the issue of same-sex attraction. Yes, it does choose a side. Yes, it does provoke criticisms and praises. But it does it all with an aroma of humility that you rarely find today. Sprinkle does a thorough job presenting his viewpoint. It is intelligent, well-researched, and perfectly cited. I know many people will read this book and adamantly disagree with Sprinkle, but the great thing is Sprinkle invites the differences with humility. He understands that he is only one man, and that his future research may lead him somewhere else in the future, but at this time he holds one viewpoint. This is what makes his book refreshing; it is not an indictment on Christians who think differently or a damnation towards others. It is a call to deep thinking, but more importantly, it is a call to deeper love. No matter where you fall on the side of the debate, loving other is not up for debate. Jesus did not put any condition on His love, nor should you.

Preston Sprinkle does a great job of framing this book. I liked it so much I've read it multiple times. In today's world, the Church has social issues that it needs to address. Many think these issues cannot be addressed politely, but in People to be Loved, Preston does a great job of addressing them in that way. I love the way the discussion starts with the words we use, framing it is a time to listen. If we listen to others, we cannot dehumanize them. Then, it addresses specific Bible verses and his interpretation, which he did with care. Woven throughout is how our posture should be in these discussions. I've read 4 or 5 books on homosexuality and the church, and NONE have been better than this!

Preston Sprinkle takes the time to treat the LGBT community as humans rather than a problem to be solved. Whether one agrees with his interpretation the kindness and hope he expresses are a much needed addition to the discussion.

Unequivocally the best book I have ever read on the topic. It is thorough, rigorously researched and incredibly empathetic. Sprinkle deals better with this "issue" than anyone else I've seen.

This book is so timely and provides great truths. Excellent book on a very difficult topic. Thought provoking and truthful.

Great book a must read.

Excellent blend of both scholarly engagement with pastor sensitivity. The book offers a refreshing challenge to both sides of the affirming/non-affirming debate.

A very thought-provoking and graceful book that addresses one of the most important social issue that the church faces today. It so often saddens me to see how the church and Christians treat and refer to the LGBTQ community. I have personally seen and witnessed pastors stand in the pulpit and mock and ridicule this group of people (I have also walked out while this was happening), while the congregation laughs. This book reminds us that we are the body of Christ and we are called to love, without judgment. Thanks, Preston, for such loving insight and compassion.

Awesome author and speaker!

I’ve read a lot on this subject over the years and this is THE book I would recommend to anyone.

Loving, sincere, scholarly, biblical, and hope-filled. This book reveals God's heart toward all of us, as we struggle to find Him in the midst of life's complexities.

A truly evangelical approach to the subject matter at hand. Galen

Great perspective and important reminder of Jesus attitude and approach as expressed and displayed in the Word!

My husband read this and said it's the best short book on the subject. Very current, and references many previous books. Outstanding!

Preston Sprinkle takes a most difficult and controversial Christian subject and offers up his thorough research from both sides of the equation. I believe he expects his readers to make an informed and thoughtful decision and provides the means to do that. Further, his thoughts on how we might love and reconcile with the LGBT community are insightful and inspired. I am challenged to "love like Jesus" after my reading of this very remarkable book.

This is probably the most honest book on this subject that I have read. The only agenda that Sprinkle has is to uncover what the Bible means (Not just what the Bible says) and to do so in a way that honors the image of God in all people. I've read too many books on this subject where the author is writing to prove a conclusion at which they have already arrived. you won't find that here. It is straightforward, honest, academic, pastoral, and best of all readable! This book is easily accessible to academic and layperson alike.

People to be Loved is a thoughtful treatise regarding the Christian's obligation to continue to love those engaged in the sin of homoseuality. While I do not agree with many of the conclusions embraced by the author, it is a worthwhile presentation of the many the difficulties associated with this very complex issue.

Must read.

This book by Preston Sprinkle was a valuable read for me. Pastors and members of Christian churches everywhere will grow in their ability to learn to love people whose sexual orientation is so radically different that theirs. I recommend this book highly to anyone who wants to learn to love others as Christ loves them.

Great, great book. Great balance of scholarly and conversational. Preston Sprinkle is a biblical scholar that strives to both interprete scripture clearly and love people well. Whether you agree with his view or not (which is rather compelling- he covers his bases) you will learn something about scripture you probably didn't know (look at it from a new angle at the least) as well as be refreshed by his humble and loving posture while writing this book. LOVE that he has gay friends so he doesn't take out the humanity of our LGBT family. I couldn't possibly say enough good about this book. He really wrestles with interpreting scripture for what it says.

I honestly believe that every Christian—especially pastors/elders/church leaders—must read this book. Perhaps you've read one or two books on this topic (or, like me, you've read many books on this topic) and consequently you think there's no need to read any other. Think again! You need to read this book—NEED to. Here are three reasons why: 1)People to Be Loved As the title and subtitle convey, Preston Sprinkle offers a much-needed clarion call to Christians to stop treating homosexuality as a face-less issue to be debated. This book is about people created in God's image who urgently need to experience the love of Christ through His body here on earth: the Church. Such love is "felt" in every word of this book as Preston wrestles with Scripture and opposing views. As he writes, it's clear that he has actual gay friends in mind, for he has made many. In fact, Preston exhorts you to make gay friends too! He also urges Christians to stop using careless clichés like "God made Adam and Eve, not Adam and Steve." This statement is not funny, nor does it logically support the traditional view of marriage. Furthermore, stop using the word gay pejoratively (i.e. "That's so gay!"), and stop treating gay people like abominations—they're people to be befriended and loved! Within your church congregation, I'm positive there are both teens and adults who refuse to reveal their same-sex attraction because they fear being shunned & ostracized. Shame on us(!) for not being a safe, loving church where such things can be openly discussed. I wholeheartedly believe that this book will help move the church in the right direction. 2)Faithful Exegesis Preston exemplifies faithful exegesis. His concern isn't to align Scripture with tradition, but rather to submit to God's Word "even if it critiques and offends [your tradition]" (pg. 90). As such, his explanation of certain passages (i.e. Sodom & Gomorrah in Genesis 19) might be new to you. Nevertheless, you will see that his conclusions are the result of serious wrestling with the text and a determination to faithfully explain the authorial intent. In combination with Preston's conviction that gay people are people to be loved, his exegesis leads him to write three chapters in which he contemplates important questions: Does God make people gay? Can someone be both gay and Christian? What does Christian faithfulness look like in mixed-orientation marriages, in celibacy, in singleness, and more! The answers to these questions are too important to neglect. 3) Clear & Concise Although I would have liked longer explanations, that wasn't Preston's purpose. What we get, instead, is a clear & concise book. Some chapters are a bit weightier, as Preston seeks to explain his understanding of the Greek meaning of words, etc. Yet this book isn't a chore to read; it's more like listening to a dear friend as we chat over a coffee or beer. Conclusion The pages of People to Be Loved ought to be stained by the dirt & oil of your fingers (albeit not more stained than the pages of your copy of God's Word). Carefully "listen" to Preston and heed his words, because I'm positive there are hurting teens and adults in your church who need people like Preston in their lives. P.S. Preston emphasizes "agape love" in this book. I think such an emphasis is misleading, as it assumes that other forms of love (i.e. phile) are inferior. On the contrary, I don't see anywhere in Scripture where "agape" love ought to be preferred.

Preston has found the sweet spot in all this!

Came as described. Great condition

thought provoking read!

Preston Sprinkle has twisted and perverted the Word of GOD to make it seem as though what GOD has said about ALL sexual sin has changed, it has not. We are to love the sinner but hate the sin.

In People to Be Loved, New Testament professor, Preston Sprinkle, presents the traditionalist case against same-sex relationships. The book is an easy to read, lay level introduction to the six biblical passages on same-sex intercourse (along with a few chapters on related issues). Divided into three primary sections—Old Testament, New Testament, and pastoral issues—the bulk of his discussion is on the Graeco-Roman period and the New Testament. There are pros and cons to the book. Pros: I love Preston Sprinkle’s compassion and desire to listen to LGBT folk. He tends to “get it” more than other conservative writers. For example, I can tell Sprinkle has heard the hearts of those who are gay affirming in way that say, Kevin DeYoung, has not. Sprinkle also demonstrates humility, even acknowledging that it's always possible his views could shift in the future if additional study warrants that. So, even though Sprinkle has a non-affirming position on same-sex relationships, those who disagree with him will appreciate his efforts to befriend and listen. Surprisingly few books exist from the traditionalist perspective providing a solid discussion of the biblical texts; the ones that do tend to be written by ultra-conservatives who don’t typically grasp important nuance to the discussion or can be antagonistic toward LGBT people. Sprinkle’s book is a breath of fresh air in its sensitive approach to the topic. His book generally provides a decent overview of the key biblical passages. Cons: I didn’t love this book as much as I had hoped. Having read Sprinkle’s blog I had high expectations. I was surprised to see that it took the tired “Let’s discuss the six passages on homosexuality” approach. The six passages have been debated ad nauseam. There is serious need for fresh engagement on the topic. He also took a fairly colloquial approach that didn’t resonate with me. For example, I really don’t want to read the word “hump” (slang for sex) in any book. Given that he is also simultaneously publishing a book on the topic for youth, I expected the “adult” version to be a little more seriously written. The conversational style can lend itself to verbosity. I enjoyed reading Kevin DeYoung’s biblical discussion more—it was concise and better stylistically. However, I can’t recommend DeYoung’s book because the second half is so problematic as to be harmful, in my opinion. In terms of his basic arguments, I don’t have too many objections to Sprinkle’s main points. He is a good exegete. But I would quibble with the following: Sprinkle’s primary argument is that Scripture prohibits same-sex relationships because it violates the importance of sexual difference for marriage. He bases this on the word kenegdo in Genesis (corresponding to, standing opposite of), as well as Jesus’s reference to Genesis emphasizing “male and female” in his discussion of marriage/divorce. Sprinkle also refers to Ephesians 5:21-32, interpreting it as saying the relationship between Christ and the church “requires a fundamental difference” (37). He states “Paul roots sexual difference between man and woman in divine difference within the Triune God” (38). He sees the relationship between man and woman as “equal-yet-different” and that even though woman submits in the way Jesus submitted to the Father, this does not mean inferiority. Sprinkle sounds like a complementarian and seems to blend gender and Trinity in a way similar to other conservative evangelicals like Larry Crabb. There are significant problems with this connection of gender and Trinity. For a quick critique I recommend the online article: “You, Me, and the Heavenly Three?” by Fred Sanders. I also recommend “Eternal Functional Subordination and the Problem of the Divine Will” by D. Glenn Butner, Journal of the Evangelical Theological Society 58 (2015): 131-49. I am not convinced that the Bible portrays the purpose of marriage as existing primarily to teach us something about the Trinity or to be an icon of the Trinity. Much of this argument places too much emphasis on Father/Son without sufficient attention to the Holy Spirit. And it relies on a subordinationist view of the Trinity. It also risks stretching biblical metaphors too far, taking them in too wooden fashion. Sprinkle never fully clarifies what the sexual difference is. He seems to want to base it primarily on undefined characteristics of masculine and feminine. He doesn’t come out and say this. But he minimizes procreation, and therefore, anatomical sexual difference in his argument. I am not sure why he does this except that he seems to understand procreation is not a very compelling argument against same-sex unions in our modern culture. He acknowledges that lack of procreation is the reason many writers in antiquity would have objected to same-sex relationships, but suggests this isn’t a reason to concern us now because the ancients gave other reasons also: “Blurring gender distinctions, using your body in a way it wasn’t designed, and forcing another man to act like a woman, were among other reasons” (67). He minimizes procreation but insists that same-sex relationships are a “departure from God’s intention in creation” and “violate gender boundaries, which goes against the way [we] were created as males and females” (92). But he is never clear on exactly what this “intention” in “design” involves. He emphasizes para physin (contrary to nature) as important to the debate, but goes through a lot of trouble of denying this is related to procreation (94). He says if the point is a prohibition against procreative sex then evangelical couples wouldn’t be able to use contraception. Here he betrays his modern sensibilities. The Catholic Church is consistent with the history of church tradition in seeing procreation as an important aspect of marriage. This is what Genesis 1 suggests and this is what Christians have held from the beginning (and this is apart from any discussion on the contraception issue--but simply a recognition that procreation is an important aspect). The Reformers softened that somewhat. But really, it was not until modern contraception that it was even possible to conceive of marriage/sex apart from procreation. Absurdly, Sprinkle writes: “Paul discusses marriage and sex quite frequently, and yet he never mentions procreation.” As if anyone in antiquity could think of sex apart from procreation! Even today with all our advanced contraception 49% of all pregnancies are unplanned. Unless someone is infertile, procreation is what happens when you have sex, especially in antiquity. Many evangelical Christians have adopted an understanding of marriage as companionship with sanctification. Procreation is considered peripheral. Sprinkle is no different. Yet, if marriage is essentially about companionship and sanctification, there is no reason to deny same-sex unions. This is why Sprinkle is forced to fall back on a nebulous understanding of sexual differentiation, a differentiation that oddly has nothing to do with what that physical difference primarily results in, namely, procreation. Moreover, Sprinkle leaves out references to para physin that point to procreation as the issue. For example Philo, a contemporary of Paul, writes: “Not only in their mad lust for women did they violate the marriages of their neighbors, but also men mounted males without respect for the sex nature which the active partner shares with the passive; and so when they tried to beget children they were discovered to be incapable of any but a sterile seed.” “And let the man who is devoted to the love of boys submit to the same punishment, since he pursues that pleasure which is contrary to nature, and since, as far as depends upon him, he would make the cities desolate, and void, and empty of all inhabitants, wasting his power of propagating the species.” Sprinkle concludes his discussion of para physin by saying he thinks the term was used to critique same-sex relations as “against the design of nature or, in Paul’s view against the design and intention of the Creator. The fact that Paul uses para physin in a context saturated with allusions to Genesis 1-2 suggests that this meaning is most likely what Paul has in mind” (98). Yet, Genesis 1 clearly ties this design to procreation. And what does it mean that it is “against the design” and “intention of the Creator”? The anatomical design is procreative by nature. It’s nonsensical to speak of physical “design” apart from procreation. Ejaculation is physically designed for impregnation. This does not in any way diminish the pleasure aspect of it. Scripture affirms pleasure as part of sex. But, the biblical authors don’t, and couldn’t possibly, imagine sex without procreation—not a in a world without modern contraception. To suggest otherwise is anachronistic. A second issue I would like Sprinkle to address more clearly is the lack of attention to female-female sex in Scripture. Conservatives typically rely heavily on Genesis and Ephesians to make their case. Yet, many of the passages in Scripture that prohibit same-sex relationships don’t discuss sexual differentiation in the manner of Genesis or Ephesians as the rationale. Why not? Why is the focus almost exclusively on men? In contrast Genesis and Ephesians clearly refer to both sexes. Romans might be the primary relevant passage, but even here there can be some issues. For example, Paul seems to assume same-sex desire stems from rejection of God. Yet we know this is not the case. He should also address the fact that Augustine and others interpreted Romans 1 as women having anal sex (perhaps to prevent procreation—the emphasis being on satisfying nothing but passions). He touches on this in a footnote, but it deserves discussion in the main body of the book. He needs to go a little further in examining the heavy emphasis on male sexuality. I suspect it was related to procreative capacity—men wasting their seeds while women were just incubators. It wasn’t conceived as really sex between women because no penis or seed was involved. Finally, on the pastoral front, I was disappointed in chapter 10. When he gets to the point of asking what a non-affirming view means for those who are gay, he starts with the suggestion that change is possible. He doesn’t come out and endorse orientation change therapy, but he suggests that it could be successful for some. Then he offers the possibility of mixed orientation marriage, and finally celibacy last. From the beginning of the book, Sprinkle is under the mistaken impression that the number one reason that gay people leave the church is because other Christians are not nice to them. They are rejected. It is true that many leave the church because they have been hurt. But even conservative evangelical churches these days tend to be pastoral in their approach to the issue. It was 20 years ago that Focus on the Family started their Love Won Out conference that began encouraging a pastoral approach (even as they used ex-gay testimonies for political purposes). From my experience and observation over the last couple of decades, the number one reason people end up affirming same-sex relationships is because life-long single celibacy becomes untenable. If you read the testimonies of ex-ex-gays, what you hear over and over is: “I didn’t change.” Its not that we were necessarily given false promises either. Ex-gay ministry always said it was about holiness and not heterosexuality, but we all wanted heterosexuality because singleness seemed unbearable. The heroic endeavor to live a celibate life becomes more challenging as time goes on. Like many in the conservative church, Sprinkle has not wrestled adequately with the reality of life-long single celibacy. He points to a few celibate gay poster children who say they are making it and life is not miserable. And yes, these do exist. Celibacy is not impossible for every person. But, ask a college group of fifty 19 year old Christians to make life-time vows of celibacy, and how many of them do you think would succeed? Never date. Never have children. Never have a companion. No family. Probably not the majority. Celibacy is an unnatural state. We all have a biological drive to couple with another person. Making a vow of life-time celibacy is very difficult and many people do not succeed. And that is essentially what is being asked of gay people. It is not the same thing as a straight person being single. They can date and have the opportunity to marry if someone comes along. It is not hard to say no when no one is available; it is nearly impossible to say no when you meet the love of your life. In this conversation, people need to discuss the reality of celibacy from the perspective of vowed celibacy--not the "I just so happen to be single" heterosexual. Ask the typical heterosexual single if they would be willing to take a life-time vow of celibacy. It feels much much different. This challenge of celibacy has been recognized throughout church history. Paul said if someone could not hack celibacy they should marry. Theologians throughout history who believed that celibacy was superior still acknowledged that marriage was a concession for those who could not achieve it. Martin Luther went so far as to say celibacy was futile and stupid to try. So, I think we need to take an honest look at what our own church tradition has said on celibacy, as well as the realities of what we know about how difficult vowed celibacy is to live out. It may not be possible for everyone to achieve. No one likes to talk about that or acknowledge it. But we need to at least have the honest conversation. In conclusion, Sprinkle offers a sensitive, caring look at the issue while providing a good overview of key biblical passages--and does so in an accessible manner. However, we have yet to see a book from the traditionalist camp that has caught up with the times in terms of where the gay-affirming conversation is happening. Conservatives tend to take a rule-book, propositional based approach to Scripture. Thus, the primary fixation is on the six biblical passages. But, people are not being persuaded by that argument. The gay-affirming virtue ethics position is compelling and that is not adequately addressed in Sprinkle’s book. The conversation needs to start first with a discussion on hermeneutics—how does one interpret the text and why? And how does one go about appropriating ethics from Scripture? There is an entirely separate conversation in biblical and theological studies on what it means to appropriate ethics from the Bible. The discussion on homosexuality should include that. Moreover, sexual differentiation is the crux of the debate, thus, I would like to see a book that skips discussion on the six passages and focuses on this primary issue. This has not been adequately unpacked. The arguments for why sexual differentiation is so important in our day and age are lacking. Given that sexual differentiation does not have much meaning for many people today, arguing as if is a given isn’t sufficient. And I can already say that a position that tries to rely on the Trinity to makes its case is going to fail.

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The author is spot on with his message of acceptance for the churches that need it the most. (BTW the Episcopal church is far ahead in this area of acceptance). He totally gets that the Church has blood on its hands as well as many young lives lost due to hate. And some of those lives lost are at their own hands! His "be more welcoming" advice to non-affirming christians earned him a 1 star higher score. But that's where the positives ends . The rest of his interpretation - well I felt like a democrat watching Fox News. . Be forewarned his interpretations of the Bible are strictly "literal" here. Not one word of "context of the time" is discussed. When the topic of "nature or nurture" comes up he acknowledges most studies show "it's a combination of both" but yet he says "just because someone is born with a desire... doesn't mean it is automatically moral". To disregard the overwhelming number of people who were born that way (nature) is to disregard a large body of evidence of God's work. This wasn't a birth defect with someone's leg not growing fully. This is huge percentage of the population as a whole. Oh, and how about the 1500+ animal species are known to practice same-sex coupling - from insects, to fish, birds and mammals? These were all of God's creatures too, right? I was already straining to continue his book about 60% the way through when he lists the options to those who are non-affirming but same sex attracted: Reparative Therapy (really?), Marry the opposite sex anyway (how cruel is that to the other person), or just be celibate (no guilt there). . I know he's brighter, and certainly more educated than I am, but that in itself doesn't make one's position right. . I'll end on a positive note because his message of acceptance to non-affirming Christians is awesome. I applaud him for that. .

One of the biggest barriers that I repeatedly see keeping this younger generation from coming to Christ is the church’s treatment of those who identify as LGBTQ. I have read several books to better understand what the Bible says about loving, consensual, monogamous same-sex relationships. Preston Sprinkle’s book stands out among them all. It will challenge you in all the best ways, no matter what you think the Bible says about loving, consensual, monogamous same-sex relationships. Sprinkle spends 2/3 of the book examining the relevant passages of scripture, and the last 1/3 of the book answering challenging common questions and reflecting on what the church needs to focus on and improve on going forward. What I think makes this book stand out among the others is that Sprinkle speaks with love and compassion, fairly and accurately represents the best arguments on both sides, goes deeper into the relevant context and word studies of each passage, and remains accessible. Even though I’ve studied this quite a bit, I learned something new every chapter. I highly recommend you start with this book if you truly are seeking to love your LGBTQ neighbor, and want to see the church better reflect Christ.

Preston Sprinkle takes the time to research the meanings of words in the Bible relating to Same Sex Attraction. He doesn't take one passage and proclaim it justifies being Affirmative or Non-affirmative. He takes all passages that mention SSA and goes back to the original text/language and breaks down all possible meanings. From all this information he forms his opinion regarding SSA and leaves the door open to changing that view in the future. The book presents the Biblical view of SSA with compassion and love. The Author doesn't belittle or condemn anyone and reminds the Church that we too should love our Neighbor as commanded. This book is simply what he believes after doing the research. It's a very good book. It's not what I expected. There is no twisting of the Scripture to try to fit a narrative and there is no sugarcoating the Gospel. It's well written, researched and worth reading.

I liked Preston's tone initially. He struck me as genuine with a desire to approach the scriptures without bias, looking at them to dig into the issue of homosexuality and sin from a new angle. The title alone suggests that. In the early pages, he writes, "We need to listen to gay and lesbian people." I couldn't agree more. He also rightly explains that non-affirming Christians use and have used the words homosexual and lifestyle in othering ways. Sadly, this compassionate and reconciliatory tone didn't continue throughout the book. His arguments are weak and inconsistent, and ultimately I realized he really had no intent of doing anything but proving what he had already believed, that homosexuality is a sin. I found myself liking both the book and the author less and less as I read further and further into the book. (This is my only introduction to the author, though, and I doubt this one book fully represents all of who he is, of course, so I can't really comment on him as a person beyond the arrogance in this book.) I tweeted at the author to thank him for the tone he started the book with, and he replied positively, even as I was clear we didn't disagree on the conclusions. Later when I tweeted specific areas of disagreement to ask clarifying questions, he never replied. I don't know if that was intentional or not - replying only when I was offering compliments, ignoring when I presented challenges to his conclusions - but I found that interesting and consistent with his dismissive attitude toward those with different stances than his, at times misrepresenting their counterarguments, whether done on purpose or by poor research. His first argument, on which he builds the rest, is the weakest. He insists that because Paul uses the marriage example in Ephesians 5 to talk about Christ and the church, then Paul must have intended for the sexual/gender differences of man and woman to be necessary to the analogy. But he doesn't offer solid reasoning for that. He says, "Since Paul roots marital role distinctions in sexual distinctions, I'm not sure what this would look like in same-sex marriages. The relationship between Christ and the church requires fundamental difference; a man marrying a man would seem to reflect the church marrying the church or Christ marrying Christ. The analogy demands some sort of difference, and it appears that Paul has sexual difference in mind." (As an aside before I get to my primary argument, it's important to note that Sprinkle is basing his argument in complementarian theology of gender roles. The previous verse to the passage he cites calls for all of us to submit to one another, so mutuality is inferred there, per egalitarian arguments. As Sprinkle and others from his perspective usually consider complementarian/egalitarian differences to be those on which we can agree to disagree, it's foolhardy to base your arguments about sexuality and marriage - for which Sprinkle and others in his perspective do not consider to be differences in which those with a high view of scripture can disagree - on complementarianism.) The big problem with this argument Sprinkle offers is that it's easy to unravel. Paul's audience had sexual difference in mind - not Paul - by use of his analogy and the analogy worked for them in that way, being rooted in the present historical context. To argue that Paul - or even his listeners - intended to say that God and the church can only be displayed in a relationship between penis-owners and vagina-owners. That would be like taking one of Christ's parables and saying it only applied to the exact types used in the parable. We are like the disciples who couldn't understand parables when we do this with analogies like Paul's and ask as if they are perfectly prescriptive. Consider this next quote: "The key biblical passages on marriage don't just assume opposite-sex marriages because that's what was known in the culture of the day. Rather, the authors go out of their way to ground sexual difference in something, or Someone, outside of culture." It could just as easily be argued that the authors go out of their way to ground theology in analogies that fit the culture so that the people would understand them. I won't spend so long rebutting other arguments, but since he gradually builds his arguments, one on another, it's helpful to show how shaky the foundation of the first argument is. Next he says the story of Sodom isn't about homosexuality. I agree. Then he presents an argument that some - myself included - hold that "the Leviticus prohibition against male-male sex assumes a low view of women." He writes, "This view points out that Israelite culture had a high view of men and a low view of women. So to treat another man like a woman (by having sex with him) would strip him of all male honor." Yep. That presents this view fairly and accurately. But then he says that nothing in Leviticus 18 or 20 says anything about a low view of women, just that "men should act like men, and women should act like women." This makes no sense. When being a woman is defined in the culture as being less than a man, then if the scripture writers meant to convey that a gendered passage is separate from the cultural understandings of gender, then I think that would be clarified. It isn't, but admitting that doesn't work for his argument so he ignores this logical reality. He even admits later than some passages in the Old Testament can seem to be demeaning to women, so even the religious culture affirms the larger culture. Then he writes that all sexual laws in Leviticus 18-20 apply today. He brings up one - that a man shouldn't have sex while his wife is menstruating - that "some people say... is no longer binding." Then he adds, "I've never actually seen a good argument that shows while it's totally okay for a husband to have sex while his wife is menstruating." I get why he argues this, because if he concedes that this sexual law no longer applies, then he can't hold to his stance that all the sex laws in Leviticus 18-20 still apply today. But? The cultural context of the scripture writer of Leviticus 18-20 was one in which women were considered spiritually and physically unclean while menstruating. Our current cultural context is more accepting of open discussion of sex than of the same about women's periods. But both cultures viewing menstruation as dirty rather than natural doesn't mean that is God's intent for us. Sex during a woman's period between consenting partners is neither sinful nor unsanitary in our current culture (while the same can't be said about it being sanitary in biblical culture). I am not ashamed to say that my husband and I have had sex during my period. I get that some couples might not do so, but the cultural context of the developed world is one in which this Old Testament law is no longer needed to prevent God's people from harm. I feel like he only says the menstruation/sex thing still applies because that's the easy argument for upholding the verses in that same section against men having sex with men. But then - in the absence of plentiful clean water and personal hygiene products we have now - infection or cleanliness might have been an issue then whereas it isn't now, both for male sex with a menstruating female or male sex anally with another man. But now we have clean water and good hygiene supports. The next argument is the one with which he is the least consistent. He speaks about how homosexual practice in the ancient world was accepted as long as the dominant partner was of a higher standing socially than the receiving partner, which lines up with the argument he previously dismissed about admonition against gay sex being based in a low view of women. Here again it is acceptable for a man to have a sexual partner who is considered less than, either by gender in partnering with a woman or by class in partnering with another man. A few pages later, he reinforces this: "Most same-sex erotic relations in the Greco-Roman world exhibited some sort of power differential." Yes. This reinforces the idea that the one partner was viewed as inferior, just like a woman was. Then the shares writings about same-sex desires being present in biblical times and uses that to argue that a concept of same-sex orientation was part of that understanding. But desires aren't the same as orientation. This argument doesn't hold, and his citations help to refute his arguments. The idea of gay orientation did not exist in New Testament times as it does today. Next, he takes a surprising turn. While trying to argue against the idea of all gay sex in biblical times being pederasty (sex with boys) and thus all prohibitions about gay sex being against pederasty rather than monogamous gay adult relationships, he defends pederasty. He says men attracted to boys were "attracted to maleness in its purest form." Actually, it's more reasonable to say that men attracted to boys were attracted to female attributes, as boys - as Sprinkle points out - were without body hair, beards, or other notably male features. Then he admits that "pederasty was the most common form of same-sex relations in the Greco-Roman world, but it wasn't the only kind." But then his examples of other kinds either are relationships that began as pederasty, creating a power differential, or ones based in other power differentials. Even when he gives a couple of examples that don't fit that narrative, it's only after he has provided enough to give credibility to the idea of common cultural understanding of gay sex being based in power differentials, which when combined with misogyny make gay relationships abhorrent in that time. The rarity of the exceptions he offers prove the rule of what the culture of that time assumed about gay relationships: that they were not those of equals or based in mutual, consensual love for one another. I could continue, but I think the point is clear. Sprinkle sets out to prove a side, and he does so poorly. I think his book reads as a guide to why you should affirm LGB identity than one that guides you to reject it as holy or right.

When it comes to the conversation of same-sex attraction, we have seen a sort of “Red Rover” happening among some folks. We’ve picked our sides and dared others to come join us. The focus is on building our viewpoint, our “camp” so to speak. Along the way, when setting up the campground, have we forgotten people? The issue of homosexuality is, as Preston Sprinkle reminds us in his new People to be Loved: Why Homosexuality is Not Just an Issue, that what we are dealing with is so much more than an issue, we are talking about people. It is in this vein that Sprinkle seeks to remind us, especially those of us who belong to the Church, that the LGBT community will never benefit from the truth if the truth is not delivered in love. I’ll start with the things I loved about this book. Sprinkle, a “non-affirmer,” is foremost someone who has walked with the LGBT community. This is deeply convicting in and of itself. Many Christians, in my estimation, sit in their ivory towers making lofty assumptions about what LGBT life is like. Since Sprinkle knows and walks with people within the LBGT community, he listens to them, he sees their struggles, and he journeys with them. To illustrate Sprinkle’s compassion and heart for those in the LGBT community, I share these sobering words: “Let me get real with you. I have become so discouraged over the years at how evangelicals have postured themselves against the LGBT community. And it’s not just my isolated experience. According to the statistics, when young non-Christians were asked about the first thing that came to mind when they thought of evangelical Christianity…Ninety-one percent said…“antihomosexual.” The next two perceptions are that Christians are “judgmental” (87%) and “hypocritical” (85%). And most of the people surveyed had some personal contact with a Christian church. Their responses were largely from firsthand experiences. (79) To paraphrase Sprinkle, LGBT people have left the church, not over the simple disagreement of behavior and lifestyle, but more so because “their humanity wasn’t affirmed” (82). This is saddening. We need compassionate and caring church voices, non-affirming voices, to remind us of the Church’s necessity to love people of all orientation, class, race, and gender. People to be Loved is a book saturated with this principle. The other major thing that makes this book a success is how carefully researched and thoughtful it is. Other books have sought to show the biblical cases for/against same-sex marriage, but People to be Loved goes deeper. It does biblical exegesis, but also consults historical and scientific studies to further verify its claims. Sprinkle never accepts a blanket claim without thinking through the defenses for it or the pushbacks it faces, and I appreciate that. It would be easy to write a book for the non-affirming position giving only the affirming position. Ultimately, this is a book worthy our attention. While I didn’t agree with some of the theological conclusions Sprinkle comes to, such as affirming the term “gay Christian” and advocating that a same-sex orientation is not the same as desire. Regardless, what matters is that we have to re-frame our understanding of homosexuality as people-driven, not issue-driven. Sprinkle helps us do that. I’m thankful for his voice, but mostly for his heart and the challenges he gave me in People to be Loved.

This is a good, thought provoking book on a subject that is full of emotion. Whether one agrees 100% with the author or not, one must agree that he looks at the topic from both sides. I would classify myself as non-affirming and my somewhat naive view of the topic almost caused me to stop reading when the author presented the affirming view. I am glad I didn't as I was reminded that to understand others and effectively minister to them I must know where they live. Whether it's on this topic or another, I was reminded that "It is hard to love someone while you are talking; love is most authentically shown when you are listening. To listen is to love, and you can’t love without listening." p. 179 Bottom line, listen more and judge/preach less.

The issue of same sex attraction in the church has become an increasingly divisive issue, and one that needs to be addressed from both sides of the aisle. In this well thought out and generous book Preston Sprinkle addresses the issue of homosexuality by carefully considering both the Scriptural teachings on the issue, and through interactions with those who identify as gay. The book is well written by a New Testament scholar. People who want a careful consideration of the texts of Scripture that refer to homosexuality (and the author rightly points out that there are really only 6 in the entire Bible -- he even knocks that number down to 5) should read this book. The author is fair in his interpretation (even in areas where I disagree with his conclusion) I cannot say that the author has not thought through this issue and presented a compelling case. The author carefully considers each passage, gives the relevant background, and dives deep into the context and history of each passage. While I would find areas of disagreement with the end interpretation of some of the passages, Sprinkle has given a clear, concise interpretation of each passage that is based in love and adheres to the non-affirming position of homosexuality. At the end of the day Sprinkle believes homosexuality to be at odds with God's plan for human sexuality. Whether or not you agree with his final position, this is a book that Christians should read. We need to hear the voices on both sides of the aisle, and this book is an excellent example of someone who gives a clear, fair, and well-balanced argument for the non-affirming position. The church needs more books like this, and those who want to hold the non-affirming position also need to hold their position in the manner that Sprinkle does, with humility and love. The church needs to move beyond the culture war, and the homophobic stance that it has held for a long time. It is possible to be non-affirming of same sex relationships and this book is a genuine example of that.

“I believe that every single Christian needs to think deeply about this issue. And since it is not an issue, but people, every Christian needs to listen to the stories of LGBT people.” – Preston Sprinkle Christians often have a bad relationship with the LGBT community (unfortunately, often earned), for treating others as an issue instead of as a person. Sprinkle says, “Here’s the thing: most people who are attracted to the same sex don’t end up leaving the church because they were told that same-sex behavior is wrong. They leave because they were dehumanized, ridiculed, and treated like an ‘other.’” Many gay people turn away from believers instead of toward them because they feel more hate than love. Sprinkle doesn’t say believers have to give up their convictions, but they need to work on their kindness. Sprinkle wants to educate. He writes at length on six passages in the Bible about same-sex relationships, about origins of Hebrew and Greek words, and about sexual practices of early cultures. While Sprinkle ultimately sides with the non-affirming position that homosexuality is wrong, he still lays out arguments for the affirming position, and often warns readers not to jump to conclusions on either side when they interpret scripture. He’s careful not to say, “I’m right and you’re wrong,” but makes statements like this throughout the book: “Like you, I am on a journey. Maybe in five, ten, or fifteen years, I will have a better answer, or maybe I will have changed my mind on the answers I give in this book.” Sprinkle then offers multiple suggestions for how we can improve our relationships, regardless of how we interpret the Bible, including these three actions. (1) Cultivate an inviting environment for others to talk. (2) Listen to others’ stories. (3) Stop homophobia. As Sprinkle so beautifully states: “We can put down our guns and care for the wounded.”

No issue more divides the contemporary church than that of homosexuality and how the church should respond to those who have same-sex attractions. Too often the responses in books are either ad hoc workarounds of Scriptural passages to allow the church to do an about face on obvious Scriptural norms or ad hominem attacks on those who self-identify as gay or lesbian. Preston Sprinkle presents a loving response to the issue that both upholds Scriptural teaching as the norm for the Christian but also calls for ministering in love to those who have same-sex attractions. Sprinkle not only deals with the issue itself but gives a thorough discussion of how language often frames the discussion in the church in an overtly hostile fashion. While I do not agree with all his points, he does offer a guide to how the church can minister to those with same-sex attractions in a loving fashion without conceding the truth of Scripture or manipulating its message.

Preston Sprinkle currently serves as the director of the extension classes for Eternity Bible College in Boise, ID. Sprinkle has a Ph.D. from the University of Aberdeen, has taught at both Cedarville University and Nottingham University, and has authored numerous books and articles, including, Paul and Judaism Revisited (IVP Academic, 2012) and Erasing Hell: What God Said About Eternity, and the Things We Made Up (David C. Cook, 2011; co-author with Francis Chan). Sprinkle’s most recent book, People to Be Loved: Why Homosexuality Is Not Just an Issue (Zondervan 2015), has set a new standard for the Evangelical/LGBT engagement. For those who are familiar with the contemporary Evangelical/LGBT conversation, People to Be Loved will be nothing new or earth-shattering by way of content. Sprinkle wrestles with the same six passages typically associated with a nonaffirming position. Still, Sprinkle’s contribution is much more than a rehash of old Scripture references. The most distinguishable characteristic of the book is the humility, compassion, and sensitivity with which Sprinkle exemplifies his desire to wrestle with and understand each of the passages. Sprinkle displays an apparent willingness to be guided by the text rather than tradition and provides the reader with an evenhanded approach to be both modeled and exemplified. It is here that Sprinkle’s book becomes most useful for the keen reader. People to Be Loved is separated into two major sections. The book begins with a helpful chapter on the significance of the conversation and the importance of language. The reader will be impressed with the level of sensitivity that Sprinkle displays as he seeks to set the stage for the discussion. It is clear that this is more than an issue for Sprinkle. He recognizes that people are on the receiving end of this conversation and keeps such at the forefront of his interaction throughout. Next, Sprinkle guides the reader through the Old and New Testament, both examining and wrestling with each of the major passages. Most readers will find Sprinkle’s exegesis and understanding helpful and reasonable regardless of their personal convictions. The latter three chapters will likely not be the case. It is here that Sprinkle attempts to give pastoral advice to both the affirming and nonaffirming Christian as they seek to love the LGBT community. Many will disagree with his conclusions concerning nature vs. nurture and the solution therein. Nevertheless, the tone of the book remains, and Sprinkle holds to the previously laid foundation in humility as he understands the complexity of the application. People to Be Loved: Why Homosexuality Is Not Just an Issue by Preston Sprinkle has set a new standard for the Evangelical/LGBT engagement. Sprinkle has done justice to the biblical passages while at the same time recognizing that much of the conversation before him has been unhelpfully toned at best. That is, while much of the conclusions that Sprinkle repackages are just that, repackages. The overall tone of the book brings a new standard of sensitivity and understanding to the conversation largely unseen before. This is a book that will turn your heart away from the issue and towards the people without compromising the authority with which the Christian church builds its foundation. This is a book that should be read by every Christian—if not for the content, then certainly for the example therein. It comes highly recommended!! I received a review copy of this book in exchange for an honest review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.

While I am an affirming Christian, I picked up this book to read and review because it looked to be one of the more thoughtful books from the other side I had seen. And indeed I was not disappointed. I wish more Christians would read this book, regardless of which side they fall on but particularly if they are absolutely set in their feelings against LGBT people. I may not agree with the author on his interpretation of the Bible but I certainly agree with them about how much evangelicals approach to the gay issue in general has hurt the image of Christians as a whole. And if you are an affirming Christian like myself, there is much to be said for reading books like this and seeing the conversations that are going on across the Church as a whole.

Of all the non-affirming books I've read, I enjoyed Sprinkle's rendition most. He gives the best case for how non-affirming Christians ought to live and treat the LGBTQ community. He'll hit you hard with some reality about how judgmental you are and what this means in light of Jesus (not good). He does some great scholarly work about history of sexuality in the Christian bubble that I hadn't read anywhere else yet that was quite challenging. While I land on the affirming side, I believe Preston does a fair and thorough job of detailing the non-affirming arguments. I'd recommend this book to those leaning on either side of the argument!

Preston Sprinkle picks up this live hand grenade and handles it with grace, compassion, humility and biblical accuracy. He takes a deep and daring dive into the original languages of Scripture, historical context and medical science. I would think his book would challenge and stretch any reader, no matter the view they bring to the book. I not only would recommend it to others but already have.

This book is well written. Though it is from a Christian's perspective, he has a heart for those who are LGBTQ. He uses sound Biblical reference without becoming a "Bible Thumper". There were many types of people interviewed and had their stories told. The book helps bash the idea of others being haughty, rude and mean if they are not living an alternative lifestyle. It teaches us to be loving to everyone, regardless. I liked it for being informational and insightful. It leads one to their own conclusions, yet understand what the Bible does and does not say regarding LGBTQ. I think a lot more people need to read this than probably will, unfortunately. It should be required reading for everyone.

People to Be Loved: Why Homosexuality Is Not Just An Issue, by Preston Sprinkle A well thought out book--the questions raised were common to most people's minds or experiences. I think the arguments were made, Scripture and commentary presented, and some conclusions made. Though, I think in some cases, more questions were raised. We like to think things are black and white, but there is wiggle room--even in the Scriptures. What was common then, what was in the language then, what was the author's angle? These are valid questions that lead to valid nuances in interpretation. There would not be centuries of controversy were the Bible easy to read and understand right out of the gate! The topic of Homosexuality is a hot button for many. I don't think we should stand behind God's condemnation (if you see it that way), but behind His love for ALL His children. This book was a good primer for all the usual questions and arguments. A read worth your time--but stay open.

I can't wrap my head around the basic premise of this book, which is that Christians 'struggle' with homosexuality. Christianity isn't about excluding some groups and embracing others—it's about loving God and everything God created. The answer is simple: love homosexuals. (And for that matter, love white people, black people, rich people, poor people, healthy people, sick people. Love trees and mountains and oceans. Love your annoying mother-in-law. Love the guy who cut you off on the highway). It's really as simple as that... no reason to make it complicated and gnash your teeth over whom to love and who not to love. Just love. And if you can't, then try a little harder. If you still can't manage to love, keep trying. It's the simplest 'issue' in the world.

This is a rather detailed Biblical - scriptural study of the use of various connotative expressions, mostly in the Greek New Testament that are interpreted in various ways and used in arguments over the treatment of sex in Jesus' time and more recently as part of the Christian discord over the topic. Kill homophobia is one conclusion that Preston Sprinkle comes to. The problems are a lot less clear as he adroitly explains and there is not a simple solution to how it should be treated, though love would resort to acceptance rather than hate, of course. There is lots of opportunities here for close reading and reference to various translations as well. A more brief treatment of nature and nurture follows that is obviously less intensely discussed, but at least seems very current. This should be a great discussion book in lots of venues and should certainly be helpful.

This is a book that is very interesting, and much of what I liked about it was mentioned by other reviewers. As a consequence, I will focus on a few points of which I would like to make a special mention. What I thought what made this book valuable is the extent to which the author took great pains to stress that Christians should attempt to listen to those who are part of the LGBT community. Many people are quick to offer their views, but not to listen to the experiences of those to whom they are talking. The author offered some Bible passages to help ground the discussion about this lifestyle. A great practical book for those confronting these issues in their family.

Preston Sprinkle has the most thoroughly researched exegetical approach to the LGBTQ conversation that I have ever read. In addition. Sprinkle's approach is incredibly pastoral, in contrast to the cold, technical approach of most evangelical Christian leaders. Sprinkle's combination of real relationships with people in the LGBTQ community, friendships with both affirming and non-affirming Christians, and thoroughly scholarship makes him an paralled expert in the conversation on LGTBQ relationships and Christianity.

As a gay Christian who sometimes struggles with his faith and being gay, I decided to give this book a try. He starts off talking about love and makes you believe that he is being objective. As I go through the book, I start to realize that he is not very objective. I finished this book feeling more distant to the church and more excluded. I think the turning point was when started talking about conversion camps and suggesting they might work, and that all Christian gays should live single. I think it's a dangerous book for those who are struggling with their Christian faith. I'm sorry, I can't recommend this book.

A must-read. It gives you a clear understanding without a bunch of nonsense. I have read many books on this subject and I am a fan of the way he writes and presents without being judgemental. Very loving and without insult to anyone.

This book deals with a very sensitive subject: Christianity and homosexuality. I wasn't sure how this author would approach this subject, because that's his first book I read. But I have to say that I was so impressed with it, and I cannot imagine a better approach to this subject. First, the author analyzes what the Bible says about homosexuality. But don't get it wrong: he analyzes the text from an absolutely neutral point-of-view (I mean, he doesn't come with pre-conceived notions). And he does a really deep analysis of the text. He also presents the main different interpretations that the text has had by people with other points-of-view, and he explains why he doesn't agree with them. If you think you have all the Bible texts about homosexuality figured out, you really need to read this book. Above all, I was touched by the respect and love that the author shows towards people struggling with their sexuality. I was touched by the stories he shared, and as a straight Christian woman, I feel that the Church in general needs to change some of its approach towards this subject and most of all towards the people involved in this subject. I agree with the author, they're just people to be loved, like you and me. And loving the person doesn't mean agreeing with or authorizing sin, as Jesus showed us so many times. We, Christians, need to imitate Him more. Summing up, this is an excelent book, that I consider a must-read for every christian. Disclaimer: I received an advanced copy from Netgalley in exchange for my honest review.

This is a thoughtful, in-depth look at PEOPLE, not issues. It is filled with compassion and care and obviously written by a shepherd who takes his role as nurturing the flock with Grace seriously. I recommend this book for it's research, objective analysis of complex questions, and encouragement to keep seeking answers, keep dialoguing with each other and, most importantly, listen intently and intentionally to other people's stories.

Solid book that does a popular-level deep dive into biblical justification for his position on questions same-sex orientation and activity. While I think he presents a persuasive argument for his position while being charitable and engaging with opposing viewpoints, its the application of Scripture that was most challenging. I highly recommend it.

Over the last three years I have read lots and lots of books and articles about homosexuality from an affirming perspective. I was already familiar with the arguments from a non-affirming perspective and was convinced that the vast majority of American Christians, sitting contentedly in the pew, really and truly have no idea what the Scriptures say about homosexuality. The "clobber texts" are well-named because of the way that unthinking Christians use them with a paucity of understanding of context and background and thus they misunderstand and promote further misunderstanding. Then there is a reason that thoughtful consideration of the Biblical texts from an affirming perspective, such as the arguments that Matthew Vines has made, have largely carried the day with an entire generation of younger people within the church. Arguments like those put together by Matthew are compelling both emotionally and intellectually. Into the discussion comes this book by Preston Sprinkle, recommended to me by a good friend. I would honestly say that this is the single best book that I have read on the subject of homosexuality from a Biblical and historical perspective. As others have noted already, he doesn't hesitate to deal with the thorny issues. And what is most critical is that he seems to be truly willing to let the Bible speak for itself. Again and again he is willing to contradict what is taught from most pulpits in America today only to come back around and seek to understand not what the church in America says about homosexuality but what the Scriptures say. It is heavy reading in a light sort of way or vice-versa. That is to say...it is very readable but extremely well thought through and researched, complete with detailed footnotes and appendices. It is the work of a scholar and a pastor both...and that is a difficult thing to pull off. I would recommend it highly to anyone who is willing to have their preconceived notions set aside and to let the teaching of the Scriptures offer the guidance necessary to navigate this extremely controversial issue of our time.

This book seeks to address the relationship of homosexual persons to the church and Christian theology in a personal, engaging way. He seeks to personalize the question of whether same-sex sexual encounters are ethical, instead of simply engaging the discussion about homosexuality as an issue or a topic. All in all, I think that Sprinkle does well to engage persons who identify themselves as homosexual in an accepting and conversational manner, while at the same time embracing the traditional understanding as sex with someone of the same gender as outside of God's will for ethical Christian living. As others have mentioned, some of his interpretation of gender roles and the Trinity comes across as complimentarian. This is not necessary to his overall argument in my opinion.

(I was sent an advance copy of this book in exchange for an honest review) If you follow Preston Sprinkle, you know how he operates. He tackles the uncomfortable, elephant-in-the-room topics head-on with a grace and posture that is practically unheard of in today's world of tweets and soundbites. This book is no different. Full of good exegesis and application, Preston hits hardest, in my opinion, in the constant references back to how Jesus interacts with people. Jesus' love is a "love without footnotes," and as his followers, we are to love in the same way. That phrase stuck with me, and has been haunting me in the weeks since I read this. Jesus does not tell anyone to clean themselves up and earn his love. He just loves. Even if you don't agree with all of Preston's conclusions (I do), I think you'd benefit from his wise and humble posture of grace. It's a lesson we all need to learn.

This is a very well written book dealing with a difficult subject in homosexuality. If one is reading this book to find Sprinkle "hating" on homosexuals, you'll be greatly disappointed. Sprinkle writes with compassion, a desire to understand those who have same-sex attractions and homosexuals, and a desire to be biblical. This is what drives him: his love for his Lord and his love for all people including homosexuals. The book deals with the issue of homosexuality by first looking at the complexity of the issue. He then turns to the Bible and begins to examine the texts in both the Old and New Testament regarding homosexuality. He also covers the issue as it would have been in the first century Church in a culture that was more accepting of homosexuality in the Greco-Roman world. I appreciated Dr. Sprinkle's heart to be biblical and loving. His writing is excellent. My only complaints would be his unwillingness to avoid the term "Gay Christian." Sprinkle did offer a caveat to this but I would have not used the term. We don't take other sins and place them on people such as "Lying Christian" or "Adulterous Christian" or "Prideful Christian." Sin is sin. Homosexuality is a sin. We must deal with that. Certainly we can deal with people struggling with homosexuality with grace and mercy but we must not avoid it as sinful. I think to call someone (who is not even practicing the sin of homosexuality) a "Gay Christian" muddles the issue. Jesus sets people free from sin (John 8:34-36) and He is certainly able to deliver people from their sins including the sin of homosexuality (1 Corinthians 6:9-11). While it may be true that a person can struggle with SSA for the rest of their lives, they must fight it just as I have to fight the urge to be lustful toward women (Galatians 5:16-17). This book is a book of grace and I pray many disciples read and seek to understand those who struggle with homosexuality. Homosexuals don't need hate. They need love and they need the gospel (Titus 3:1-7). Thank you Dr. Sprinkle for your compassion for people.

Though I stand on the "affirming" side of the argument, I really respect Sprinkle's approach to this emotionally charged topic. He shows a great deal of compassion in his book, and obviously tried to see the people who have to look at themselves through the verses in the Bible that speak to homosexuality. I was challenged and stretched to see how both sides of the argument succeed and fail in different ways. I would recommend this book especially to those who haven't read much on the topic but are ready to dive in and search for answers.

Phenomenal book on this topic! I love how Preston writes. He shows both sides and the evidence for both and concludes with what he feels is stronger. There is never a biased tone in the book and never judgement on anyone. Thank you Preston for such an amazing book.

This book is a no-nonsense study of just what the Bible teaches about homosexuality. As the author points out, many if not most Christians are unable to cite exactly what scripture has to say on this subject. There actually are only six Biblical passages mentioning the subject and the author examines each of them In addition he condemns homophobia. The primary message presented is that Christians should treat gays as Jesus would. The approach here is strongly evangelical. Highly recommended.

Understanding how to love our LGBT neighbors is an extremely important topic of discussion for Christians in general, and for evangelical Christians in particular. Preston Sprinkle has gone to great lengths to ground this book not only in exegetical and theological research, but also in the real-life stories of LGBT people, stories of people who have suffered insults and isolation or worse throughout their lives. The result of his work is an honest, and at times heart-wrenching, look at what the Bible says about the sexual ethics related to those who have same-sex attraction. The strength of the book is in its ability to challenge people on both sides of the discussion. Far from fueling the culture wars over “gay marriage,” this book has the potential to bring people together in conversation as Sprinkle leads us in taking a fresh look at Scripture. I do wish Sprinkle would have taken a bit more time in dealing with sources within the history of the church to underscore the tradition of Christians regarding sexual ethics. He makes it clear in the beginning of the book that he is interested in Scripture over tradition and he is willing to rethink tradition in the light of Scripture. I tend to give a little more attention to tradition, particularly the Church Fathers, in interpreting Scripture, perhaps more than Sprinkle does. He does reference church history in piecing together the historical context surrounding the Greek word aresenokoites and in his list of the arguments for the non-affirming position. I think his work would have been strengthened with an entire chapter (or more!) on sexual ethics in the Ante-Nicene church or a chapter on the history of the sacrament of marriage for example. I highly encourage you to read this book if you are a Christian and you have questions, whether you tend to accept the affirming or non-affirming perspective on most issues. At the end of the day what matters most is not the issues, but people—gay, lesbian, bisexual, and transgender people who were created in the image of God with worth and dignity, people for whom the gospel of Jesus Christ should indeed be good news.

A scholarly and charitable looked at what the Bible says regarding homesexuality. Sprinkle provides the reader with truth and grace. It is a book I would recommend for anyone wanting a scholarly treatment of the subject. Moreover, he doesn't disconnect the topic from the reality that we are talking about human beings to love and move towards.

Thank you for this book, the research, and real life application. Thankful for this book and hoping it changes hearts.

Overall, I think that David Sprinkle's book People To Be Loved is well worth reading but fell short of my expectations. Sprinkle's book seems to be split into two parts. The fist part explores the treatment of homosexuality in today's Christian churches and takes them to task for not being sensitive enough to the plight of those with same-sex attraction. The second part is a straight-forward look at exactly what the Bible says in regards to questions of sexuality. It was the latter part that I personally found most informative and insightful. It was when the author stuck to "just the facts" and presented a scholarly interpretation of scripture from multiple points of view that had the most impact upon me. The author clearly approached his research into scripture in a fair and balanced manner without trying to push any type of personal or religious viewpoint. If the book had simply contained this material, I would have rated it much higher. Where the book misses the mark with me is the author's moralizing about how "The Church" (why he uses caps to refer to a religion with so many contrasting points of view is itself puzzling) needs to essentially become more politically correct in order not to accidentally hurt anyone's feelings, lest they be driven to leave The Church or possibly even commit suicide. He seems to conclude through strict Biblical interpretation that homosexual acts are a sin, yet relegates it to one that should avoid being spoken about in the same manner as any other form of sin. His suggestion to pastors or Christians to skillfully avoid giving straight answers to those inquiring about your Church's stance on homosexuality to those with same-sex attraction in order not to hurt their feelings or possibly scare them off seems disingenuous at best and deceitful at worst. Suggesting that one should essentially do all of the listening and little of the talking when asked these types of questions may be driven by good intentions, but seems intellectually dishonest and misleading to me. I firmly believe that it is possible to be honest with people while still being compassionate. Suggesting that The Church needs to "tone down" its message in order to be more approachable just does not strike me as the answer to addressing the fact that fewer people are attending churches these days or that some people may have their feelings hurt by Christian beliefs. I do believe that the author is genuinely attempting to be more compassionate and understanding towards those who have questions about Christianity. I do not agree with his specific approach though. If you want to be more clearly informed on how scripture specifically addresses matters of homosexuality, I would highly recommend this book. If you are looking to this book for ideas on how to be more compassionate and understanding towards those with same-sex attraction I would steer clear though.

People To Be Loved is a worthwhile read for those struggling to find a loving approach to dealing with the issue of homosexuality in the church, but those attracted to the marketing of an unbiased and fresh look at scripture and the topic of homosexuality will be disappointed by the familiar "love the sinner, hate the sin" apologetics. Sprinkle is at his best when he's relating the Gospel message to the Christian response to homosexuality, such as when he asks the challenging question of “what would happen if Christians were known more by their radical, otherworldly love for gay people than their stance against gay sex?”. It is here his strength lies and had the book been focused more here, it would have been a far better book. That you see the book it could have been waving a short distance away just adds to the disappointment. Where it is less compelling is in the examination of what the bible has to say on the topic. It does start promisingly enough, with an even-handed discussion of biblical marriage that staggered me in its courage and frankness. But it is shortly after this that I feel the wheels fall off and the scales become heavily weighted to one side. In defending the still binding nature of Leviticus 18:22 & 20:13, Sprinkle ends up affirming that the law against having sex with a menstruating wife as being just as legally binding to Christians. A position that'd seem reasonable if any of us had heard a sermon preached from the pulpit on the matter or were the Church equally haranguing those who engaged in it to the point of suicide for their sinful behavior. Even so, he accepts other Christians don't find this particular law binding and grants even if this is the case and warrants special exemption, the other sex laws certainly apply. Why it gets this exemption we're left to our own devices to figure out. His treatment of the word arsenokoites also feels biased. He surveys only a couple of the non-biblical uses before concluding it means "man who sleeps with men", but this contradicts one of those examples which is more typically seen as rape by scholarship. There's also no mention of the non-biblical uses of the word where women are the receptors, which would obviously severely undermine the "man who sleeps with men" definition. This frustration is compounded once Sprinkle offers his choices open to same-sex attracted Christians. First is Reparative Therapy, which Sprinkle admits is massively ineffective and has been massively destructive in practice in the past. Second is a “mixed-orientation (MO) marriage”, where a homosexual marries a straight member of the opposite sex. Finally, there's celebacy, which Sprinkle rejects as being a life-sentence of misery, unhappiness and loneliness on account of all the straight married people Sprinkle knows who are also lonely and depressed: "Some of the loneliest people I know are married.” People To Be Loved is a worthwhile read for those who still think "gay pride is why Sodom fried" or for the personal and heartbreaking testimonies within which humanize a topic that may be very abstract for those who don't regularly encounter homosexuals or view them as boogeymen. Otherwise, I don't think it offers much to the conversation or hope of a middle ground against many homosexuals who feel that non-affirming Churches, however lovingly encountered are a reason to abandon their faith.

This is a hard book to review, because some of it is very good and some is pretty bad. Let's start with the good: The author is passionate about accepting gay people and not referring them to as an "issue." He reminds readers early on that people .."are not an abomination." (pg.42) He urges compassion throughout, and is obviously passionate about loving people unconditionally no matter what their sexual preference is. The bad includes: The book is too ambiguous. For one thing, the cover says homosexuality is not JUST an issue, but in the book Sprinkle writes that it simply isn't. He also encourages us to drop the word completely, but then uses it for the entire rest of the book. The author also writes disparagingly about women when referring to a slang term for breasts, and also a slang term for sex. This is rather surprising to say the least, coming from a Christian publisher such as Zondervan. A good discussion of an often intense subject.

hard read. very heady

Preston Sprinkle’s deeply thoughtful and thought-provoking book: “People to Be Loved: Why Homosexuality Is Not Just an Issue” deserves an equally thoughtful review. Sprinkle prefers the acronym LGBT as an umbrella term for those with alternative sexual orientation; he rejects the appellation “homosexual” as a term for an individual, and cautions about the usage of the terms “gay” and “lesbian”, especially as connected to the concept of “lifestyle”. He is careful to draw distinctions between same-sex attraction, orientation and behavior. I appreciate this sensitivity to terminology; as he says, words CAN hurt, indeed in some cases pejorative terms have driven people to suicide. However, at no time have I accepted the blanket judgment of the Evangelical tradition represented by Sprinkle that homosexual sex is a priori sinful and Biblically prohibited. Without question, Preston Sprinkle’s perspective is pastoral. His scholarship is serious. He deals with the “clobber texts” and the Genesis stories usually cited to assert that God hates homosexuality and condemns same-sex attracted people to non-human status in a reasonable and thoughtful way. He cites the perspectives of those theologians he describes as “affirming”, such as John Boswell and Daniel Helminiak (both of whose writings I’ve read) with respect and honesty. Perhaps the most valuable part of this book for me is his forthright acknowledgement in a little section he calls “Interlude” that many Christian churches have become obsessed with the sin of homosexuality – mentioned explicitly in only about six passages of the Bible and not at all in the Gospels – yet totally ignore the major sin about which Jesus preached. As he points out, this is misuse of wealth, condemned in more than 2000 passages, and a major theme of Jesus’ challenges to the Pharisees. This observation, however, brings me to the major disappointment I experienced while reading this book. For all the fact that the author deals in minute detail with those six passages that have historically been used to condemn homosexual activity, and also probes the “natural law” and other traditional arguments that have been brought forward to supplement them in condemning homosexuality, he doesn’t deal with the basic erotophobia and anti-sex attitude which developed in the early Church and has been allowed to expand ever since. He proposes celibacy as the only “moral” way for a same-sex attracted person to live. Although as a Protestant, he of course rejects the Roman Catholic insistence that celibacy is the only legitimate lifestyle for a priest, it is clear that being sexually active for a same-sex attracted individual is always to be considered “sinful”, regardless of how self-giving and loving that interaction might be. And, like the early theologians, possibly starting with St. Paul, it is suggested that any non-procreative sex is less than ideal, and easily dismissed as being “mere lust”. Although Sprinkle mentions “Agape” as the self-giving, sacrificial love Jesus personified, he ignores the validity of Eros as the creative, generative love God also lavishes on the entirety of humankind. Sadly, when Christianity revolted against the sexual excesses of the pagan societies surrounding it, the pendulum swung towards exalting celibacy and virginity and relegating any and all sexual expression (even within loving, heterosexual marriage in some cases) to a lesser and even abhorred status. And I think it has become quite obvious that when healthy, loving and mutual sexuality has been so pervasively and perversely rejected, the worst of abuses – which we’re seeing far too frequently in our culture – can thrive like rank weeds.

Sprinkle takes an academic, Biblical scholar's approach to addressing what some Christians perceive to be a difficult subject. I don't understand how anyone who purports to be Christian and accept Christ's teachings and wants to live in a Christlike manner would feel compelled to go through the exercise of attempting to analyze the Biblical passages that reference homosexuality in an effort to ascertain what God thinks of homosexuality. At first, I thought this might be a helpful guide for folks who were having difficulty resolving personal beliefs with church teachings, but the more I read, the less useful I felt this book was.

I ordered this book because of the review by Wesley Hill, a scholar and writer whose writing on the topic I have been following. The book is a well-organized overview of what the Bible has to say about homosexuality, the historical contexts, early Christian writings, and contemporary debates. Because Dr. Sprinkle does not want to give away his positions before you read the book, it wasn't clear until I read it who it is written for. I think the intended audience is Christians who hold to the authority of scripture, who may have been campaigning for or supporting the "defense of marriage" legislation, who are wondering "what now?" It does give some very good answers. It is not as solidly scholarly as

I am giving this book 5 stars even though I disagree with the conclusions of the author. I think he glosses over some of the arguments made by affirming Christians, ignores certain others, and I feel like he knew where he was going to land before he started his research. So why 4 stars? Because, simply, Sprinkle comes with a non-affirming argument with love and compassion, not treating LGBTQ people as an issue or news item, but as people who desperately need the love of Jesus, and he communicates that on every page of this book. I think if you are a person who is "affirming" this book has little for you unless you want to be more fully educated on the different viewpoints out there. So... maybe 2 stars for these folks. I think if you are a person who is non-affirming, and you have LGBTQ people in your life, this book is a "must-read", especially if you have been judgmental, bigoted and prejudiced. You will not change your beliefs. But you might learn how to love someone very different from you. And that is worth it all. So 5 stars for you... rounded to 4 because it is so well written and researched. But then... quite frankly, there is so much love in this book that I just have to give it totally full marks. So... 5 stars...

First off I never considered homosexuality an issue or "not just an issue". I disagree with just about everything the author states. But mostly I disagree with his three options for gay people- conversion therapy (he doesn't call it that, but that's what he is intimating), opposite sex marriage where one will just eventually fall in love thanks to God, or celibacy. This book could be quite damaging to any person who considers themselves a gay Christian. His arguments around scripture was nothing new or revolutionary. That he preaches love towards homosexuals is nice, but his love is conditional based on the three aforementioned options. Perhaps this brings peace to those with a closed mind; another voice of intolerance. But to those with an open mind, skip it. I've read neutral books before that present facts based on scripture that are neither pro nor against homosexuality, and this is not one of them.

I applaud Preston sprinkle on a job well done. This book is an eye opening read on what the bible says about homosexuality. He maintains great balance in loving people and maintaining biblical integrity. It is a must read for anyone interested in what the bible teaches on this issue.

After reading the title and blurb of this book, I had high hopes for it (which is why I requested it for review). But then I saw that the author had co-written Erasing Hell with Francis Chan. Which didn’t bode well because that is a poorly written, unscholarly, non-researched piece of propaganda. (For my full review on the subject, go here.) So, I attempted to jump into this book as objectively as I could. And the book starts out really strong. It seems like he really does attempt to have some compassion, and really does attempt good research “I frequently wake up way before my alarm, haunted by the pain that Christians have caused gay people.” I think he really wants to do right. His section on the terms that we should use was spot on. I don’t think I’ve read a Christian book about this subject (by someone who was not gay) where so much care was taken about what terms are important to the LGBT community. He understands that: “…most people who are attracted to the same sex don’t end up leaving the church because they were told that same-sex behavior is wrong. They leave because they were dehumanized, ridiculed, and treated like an ‘other.'” This is so, so true. And he tries so, so hard to be compassionate. And I really appreciate that. “If the gospel is not good news for gay people, then it’s not good news.” I agree. But I think that it’s ironic (in light of the book he wrote with Chan) that he paraphrases Rob Bell: “If the gospel isn’t good news for everybody, then it isn’t good news for anybody.” I’m glad that he takes issue with this: “I love the Bible and I cherish its life-giving words. But like a gladiator’s sword, some of its passages are dripping with blood. They have been wielded with reckless ignorance to slash open old wounds and carve out new ones. Razor-sharp verses are thrust between the ribs of people…” But he follows it up with a story about a woman who was abused by her father, and isn’t gay, but will only have relationships with women. This is a really poor example, but it plays right into his nature-nurture beliefs. I appreciate a lot of the conclusions that he comes to, given that he believes that maintaining a homosexual relationship is wrong. He’s much more loving and compassionate than I’ve seen any other writer. But the way he comes to believe that homosexuality is a sin is problematic in light of his compassion and research. “This book is written for Christians, those who consider the Bible to be authoritative.” But what he doesn’t say here, it is also for those who have a very specific hermeneutic (or way of interpreting the Bible) – that they also consider the Bible to be pretty much all literal, and that it can be used to find prooftexts to prove what is right and what is wrong. He goes on to say, “You may find it shocking, but most scholars who have written books about homosexuality in the last forty years have concluded that the Bible does not condemn consensual, monogamous, same-sex relations.” At least he’s honest, but then he will go on to disagree with “most scholars”. It would probably be easiest to go through the arguments that he makes for determining that the Bible (and therefore God) condemns being actively homosexual. Genesis First of all, there’s Genesis. The first thing Sprinkle relies on is the creation story. Not the ‘Adam and Steve’ argument; he agrees that this argument is stupid. He says: “Three things seem to be necessary for marriage according to Genesis 2: (1) both partners need to be human, (2) both partners come from different families (2:24), and—if I’m right about kenegdo [a Greek word he brings up in the text -JM] —(3) both partners display sexual difference.” But (and it’s a big but), this assumes that 1) Genesis 1 is literal (and that all evangelical Christians believe this); and 2) That this creation ‘story’ is intended to be the model for all relationships going forward; and 3) That Adam and Eve’s children married someone from outside their family. These are some pretty big assumptions that are plainly not addressed But he also hinges this argument on the idea that Genesis 1 and 2 are intended to be taken as a single unit. The problem with that is most scholars don’t believe that this is true. Genesis 1 and Genesis 2 are two separate creation stories that most scholars agree with written by two different people. On top of that, he notes where Jesus and Paul refer to “men and women” and tries to tie it back to Genesis 1-2 to try to force a rule out of Genesis 1. This is a bit of a stretch. It’s such an ultra-legalistic way of looking at the Bible: to mine it for rules to follow. Aren’t there enough direct commands in the Bible that we don’t have to try to piece together to invent new ones? But he does finish the chapter with this discussion by saying there’s not enough here to settle the debate. So at least he doesn’t think he’s done. Leviticus (and Jewish Law) I really like what he says about Sodom: “What chilling hypocrisy: some Christians who have “excess of food, and prosperous ease” and fail to “aid the poor and needy”— the sins that caused heaven to rumble—have the audacity to condemn gay people when, according to the Bible, they [Christians] are the real Sodomites. Six thousand children die daily from hunger and preventable diseases. Still, some Christians shed more tears over the repeal of DOMA and Prop 8.” This is what the Bible teaches, though most Christians overlook it He’s willing to say that Sodom wasn’t destroyed for sexual sin, but goes through some amazing mental gymnastics to indicate that Leviticus is still binding to Christians. He wants to argue that if the Jews had to follow it, we do too, unless there is a specific command in the New Testament that refutes it. But didn’t Paul say that this isn’t about law anymore? Do evangelicals really believe that the Old Testament is a source for us to find rules and laws to follow? After Paul says we are no longer under the law? And then he drops this. “Leviticus 18:19 says that a man shouldn’t have sex with his wife while she is menstruating, and some people say that this law is no longer binding. I’ve never actually seen a good argument that shows why it’s totally okay for a husband to have sex while his wife is menstruating.” What? What?? WHAT?!? You’re actually going to suggest that the Levitical law that a man could not have sex with his wife while on her period may actually be binding to believers today?? (He’s arguing here that all the sex rules in Leviticus 19-20 still apply.) Note: this is when I knew the book was really running off the rails. So to make this an anti-gay prooftext, you’re going to suggest that a man sins every time he has sex with his wife if she’s on her period? Are you really going to base your argument on this?? Jesus This isn’t much better. Sprinkle seems to believe that when Jesus said he came, not to abolish the law, he really intended for us to set up a complex system of prooftexts whereby we cross-reference the Old Testament with the New Testament to come up with every specific rule God wants us to follow. Really? Even in the light of the Greatest Commands (see Matthew 22)? So, Christianity is still about mining the Bible for laws? Sprinkle’s hermeneutic is so messed up: A) All of Genesis is literal. B) We have the Bible primarily for figuring out which laws to follow. This evangelical hermeneutic is all about believing that God dropped the Bible from heaven, created as a single thing – just like the earth in Genesis 1. It doesn’t take into account that it was written by fallible men (even if they were inspired) and definitely doesn’t take into account that it was assembled by fallible men (that many evangelicals don’t even suggest were inspired.) So, we have to follow every OT law ever unless the NT specifically redacts it? Crazy. Especially in light of what Sprinkle believes about Paul’s letters. Sprinkle says: “I don’t want to put words in Jesus’ mouth. But I also don’t want to recreate Jesus in our twenty-first-century, Western, postmodern, do-whatever-feels-right-for-you image. Jesus is not some ethical Gumby that we can bend around our personal desires. Because this is what people who aren’t Sprinkle are doing. I feel some of the compassion melt away here – as if to say ‘this is what you people are doing.’ “Jesus cares deeply about obedience. Not man-made, legalistic obedience cooked up by twentieth-century American fundamentalism, but that radical, counterintuitive, life-giving obedience to our gracious Creator.” What’s the difference, Mr. Sprinkle? I’m not sure he could tell us. Then he keeps saying that he’s not comparing gays to tax collectors. But he keeps comparing gays to tax collectors. Paul Romans 1. “Their women exchanged natural relations for those that are contrary to nature…men committed shameful acts with other men.” According to Sprinkle, this is unequivocally all-inclusive of every same-sex relationship. I just can’t get there. Even trying to follow all the mental gymnastics he takes to get there. He relies on the interpretation of a specific Greek term to indicate all same-sex relations. the phrase is para physin and it means “contrary to nature”. It doesn’t translate literally as “gay sex”. Though he suggests that is what it is used for all through the ancient world. So when Paul uses this phrase in Romans 11:24 when he talks about Gentiles and Jews worshipping together, and a wild olive tree branch being grafted onto a domesticated olive tree – he’s definitely talking about gay sex here, too? Oh – Sprinkle discusses this…but still. To suggest that this phrase is always used throughout the ancient world to talk about homosexual activity is a stretch. Especially since he admits most of these writers also thought that non-procreative sex was contrary to nature. 1 Corinthians 6 and 1 Timothy 1. Both of these use other Greek words that are sometimes translated as homosexual in one way or another. While many scholars have come to many different conclusions about what the Greek words mean in these passages, Sprinkle agreed with the ones that say this includes any sexual relationships between two men. This is why I have such a problem with Evangelicalism and fundamentalism. They suggest to know God’s intention when he wrote the Bible. They say they aren’t using their own reason. They say it’s just scriptural authority. Again, as my daughter would say, “But…is it?” This is why books like this, couched in such compassionate language may be even more dangerous then books that just are out right anti-gay like one I just reviewed. Because he makes a pretense to be compassionate and the pretense to research, but the logic is just as bad. The second ½ of the book discusses how we should be or act toward the LGBT community. And while he says a lot of good stuff, some of the stuff is still troubling. While he focuses on the fact that the scientific community doesn’t fully know where it lands on the nature-nurture debate, they do agree that it’s largely unchangeable. But if it’s nurture, shouldn’t it be able to be changed? He’s a bit soft reparative therapy: “many people didn’t experience the change they were expecting and sometimes promised.” No – it just doesn’t really work at all, Preston. That’s why Exodus International closed its doors. He talks about the two other options (besides reparative therapy) that are open to Christians who are gay. (Well, he suggests Christians who are gay shouldn’t call themselves gay. Whatever.) The first is the Mixed Orientation Marriage. This is when a gay person marries a straight person of the opposite sex. But he only gives 2 anecdotes to support that this is a plausible idea. The second is celibacy. Which he doesn’t do justice to. I mean, unless a gay Christian is willing to marry someone of the opposite sex, to Sprinkle, celibacy is the only option (if they want to remain a Christian). He’s suggesting God would force someone who is gay to remain celibate for their whole life. He feels like Matthew Vines (in God and the Gay Christian) misrepresents the problems that this causes. And goes on to talk about the “gift of singleness”. I feel like he’s really downplaying this as an option. And the there’s the discussion of whether or not just having the orientation is a sin. Sprinkle concludes it’s not. But, really? Is this even worthy of a discussion? This is insane. He ends on a decent note, talking about the importance of treating people in the LGBT community like Jesus would have. With the same love and compassion you treat anyone else. And that’s all good. But still. This isn’t something I could recommend. Received from NetGalley in return for an honest review.

Preston has contributed something to this conversation that we should all read. This work is thoughtfully and compassionately written while remaining Biblically faithful. I cannot recommend it enough.

I am not a religious person. I am a loving and caring person, and find it so confusing how people can claim to follow Jesus, a man purported to have loved everyone, and find that those who are homosexual are somehow less deserving of this love, or broken, and needing to be fixed. In fact, it's because of viewpoints such as those that I personally choose not to be a religious follower. In some ways, I felt that the author was on the right track.....love as God loves all. However, he still tries to use scripture to show the fault of homosexuality, and makes it sound like this is not an acceptable lifestyle. The lifestyle and the homosexual aren't the problem here.....the inability of these so called christians to accept and love all people as they are is the real problem. Until authors speak clearly on that, the problems here will not be solved, and really won't even be recognized as the problems they are.