Consider the following two passages from the first two chapters of Genesis:
Genesis 1:27 – So God created mankind in his own image, in the image of God he created them; male and female he created them.
Genesis 2:18 – The Lord God said, “It is not good for the man to be alone. I will make a helper suitable for him.”
In the first chapter of Genesis, God creates everything, including all the creatures to inhabit his new creation. This includes human beings, who are different than all the other creatures because they are created “in his image.” In verse 27 he indicates that there is something about being created male and female that is central to this image. Many theologians believe this means human beings are created with the capacity for relationship, with God and with one another. Some theologians also conclude that this means marriage (and therefore sex) is limited to a man and a woman. They further conclude that gender is given by God and is binary – male or female alone. (There are also theologians that believe Genesis 1 is simply descriptive of the first human beings God created, and not prescriptive for all people. In other words, they believe same-sex couples or people whose gender is non-binary are also creations of God, just not the first humans created.)
In the second chapter of Genesis, God says that there is something that is “not good” in his creation. Adam, the first human, is alone. God calls out that Adam needs a human partner. One “suitable for him.” Many English translations use the word “helper” to translate the original Hebrew word here. But there is a problem. The original Hebrew word does not carry the same “subservient” connotation that “helper” does in English. That is why the CEV translation says, “a suitable partner for him” and the Expanded Bible translation says, “I will make a helper ( in the sense of a partner or ally) who is right for (is suitable for; corresponds with) him.”
Let’s assume for a moment that you believe Genesis 1 makes it clear that God intends marriage for only a man and a woman. Let’s also assume that, as a result, you believe people who are same-sex attracted, or who are transgender, need to remain celibate and unmarried if they desire to respect God’s will and plan for their life. You aren’t being homophobic or anti-trans when you say this, but are simply respecting God’s truth and believe this advice is loving and best for LGBTQ people.
But, what about Genesis 2? What about the clear teaching from God that he created human beings with a capacity and need for a “suitable partner” for them?
During the Protestant Reformation many theologians, including Martin Luther, used Genesis 2 to make the argument that it was unnatural and against God’s plan to require singleness and celibacy of human beings. Now, of course Luther was not referring to same-sex relationships and marriage. He was fighting against the rule in the church that priests were to be single and celibate. But the underlying principle applies. It is not normally God’s plan for someone to have to spend their life without a suitable partner. Some may choose to be celibate and single, but we cannot require that of people.
The heterosexual cisgender person has no conflict here. They are created male and female and can find a suitable partner to spend their lives with according to that framework. But for the gay or transgender Christian, there is a conflict. “God said it’s supposed to be male and female. That won’t work for me. But God also said it is not good for me to be alone. So what am I to do?”
For those gay and trans Christians who believe Genesis does not forbid same sex marriage, there is no issue. But for gay or trans Christians who have a more conservative view of Scripture, there is a real conflict. Some simply choose celibacy and remain single, and through family and friendships fill their relational needs as best they can. But others choose to find a “suitable partner” and commit to a life-long relationship with them, recognizing that this may not have been God’s ultimate plan, but in their life Genesis 2 takes precedence over Genesis 1.
How can we, as church families, help LGBTQ people sort this out in a loving, grace-filled way? If we are more conservative in our theology, is there room for us to recognize the conflict Genesis presents to LGBTQ people? Can we live in that tension with them?