This book was easy to read, whimsical, probably because I've watched some of his videos.
Some in-depth analysis of the bible, cultures of the times of Leviticus, and Paul's time and locations.
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God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships Paperback – 16 June 2015
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Matthew Vines
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Product details
- Publisher : Convergent Books; Reprint edition (16 June 2015)
- Language : English
- Paperback : 224 pages
- ISBN-10 : 160142518X
- ISBN-13 : 978-1601425188
- Dimensions : 13.89 x 1.47 x 20.73 cm
-
Best Sellers Rank:
76,349 in Books (See Top 100 in Books)
- 38 in Religious Intolerance & Persecution
- 42 in Self Help for Catholics
- 58 in Religious Ethics
- Customer Reviews:
Product description
Review
Praise for God and the Gay Christian
"For anyone who wants to know why some evangelicals find that the Bible does not condemn same-gender marriage, Matthew Vines's book answers the question. Christians who oppose gay marriage should consider what he has to say."
-- Tony Campolo, professor emeritus, Eastern University; co-author of Red Letter Christians
"Many people believe you can either hold a high view of Scripture or affirm gay relationships, but not both. Matthew Vines proves them wrong. Provocative and relentlessly Bible-focused, God and the Gay Christian offers hope and insight for Christians who have felt conflicted on matters of sexuality."
-- Justin Lee, author of Torn: Rescuing the Gospel from the Gays-vs.-Christians Debate
"A must-read for all Christians, but especially parents. Matthew Vines brings great insight and wisdom to the conversation so urgently needed by today's church. God and the Gay Christian has the information I was searching for when my son, Tyler Clementi, came out to me. This book will have a great impact on families, freeing parents of misunderstandings about their LGBT children while letting them hold securely to their faith."
-- Jane Clementi, co-founder of The Tyler Clementi Foundation
"Matthew Vines has accomplished a rare feat in this book, combining a detailed mastery of a wide range of material from the ancient world and the Christian tradition, a clear and articulate writing style, a deep commitment to his Christian faith, and an incisive judgment that can cut through complex arguments and mountains of data, and identify the core issues and their implications for human life. This book makes significant contributions, not only to ongoing scholarly conversations but also to the average person who wants to probe more deeply how to think about God and the gay Christian. It is the breadth of his reach and the integrated character of his vision that makes this book particularly worth reading."
-- Dr. James Brownson, Reformed theologian and professor of New Testament; author of Bible, Gender, Sexuality
"God and the Gay Christian is a game changer. Winsome, accessible, and carefully researched, every page is brought to life by the author's clear love for Scripture and deep, persistent faith. With this book, Matthew Vines emerges as one of my generation's most important Christian leaders, not only on matters of sexuality but also on what it means to follow Jesus with wisdom, humility, and grace. Prepare to be challenged and enlightened, provoked and inspired. Read with an open heart and mind, and you are bound to be changed."
-- Rachel Held Evans, author of A Year of Biblical Womanhood and Faith Unraveled
"Few things in today's world divide churches and Christian communities more deeply than the issue of homosexuality. What lies at the very heart of the matter is the Bible and its interpretation. The very few biblical verses that touch upon same-sex-related matters say nothing about love and enduring relationships between people of same sex--on the contrary, these texts condemn harshly the activities they describe, such as attempted rape, debauchery, or depriving a person of his male honor. This has led theologically conservative Christians to condemn altogether what is today called 'homosexuality.' As the consequence of such an interpretation of the authoritative Scripture, hundreds of thousands of members of Christian communities have faced the difficulty, if not impossibility, to live out their non-heterosexual orientation while maintaining their Christian identity. Matthew Vines dedicates his book to 'all those who have suffered in silence for so long.' He reads the Bible and biblical scholarship as an evangelical gay Christian, giving a voice both to the biblical texts and its readers. He takes seriously the biblical text which for him represents the authoritative word of God; historical scholarship that reads the biblical text against what can be known of its historical context; and the experiences of Christians who read the Bible today. Importantly, his own personal voice is to be heard throughout the book, which only adds to its credibility. A careful scrutiny of the six biblical passages that somehow address same-sex behavior leads Vines to make a compelling argument against mandatory celibacy for gay Christians. More than that, he argues that Christians who affirm the full authority of Scripture can also affirm committed, monogamous same-sex relationships. Matthew Vines's well-read and well-argued book deserves to be read by all those who have suffered in silence, but also by members and ministers of Christian communities struggling with the recognition and appreciation of their gay members."
-- Martti Nissinen, professor of Old Testament Studies, University of Helsinki, author of Homoeroticism in the Biblical World: A Historical Perspective
"Matthew Vines lives at an intersection of identities: a committed, theologically conservative Christian who also happens to be an out gay man. In offering both a scholarly and profoundly personal reconciliation of a duality often depicted as hopelessly at odds, he performs a public service that is valiant, hopeful and long overdue. He points the way forward for all those still stranded at the intersection."
-- Leonard Pitts, Jr., Pulitzer Prize-winning columnist; author of Freeman "Matthew Vines brings within reach of non-specialists the rich store of scholarly work on what Scripture does and does not say about same-sex relationships. Coupled with his poignant descriptions of the damage done by traditional exclusionary interpretations, his book is an essential resource for all who seek to find their bearings in the current debate over the Bible's teachings for gay people."
-- Dr. Mark Achtemeier, Presbyterian theologian; author of The Bible's Yes to Same-Sex Marriage
"For anyone who wants to know why some evangelicals find that the Bible does not condemn same-gender marriage, Matthew Vines's book answers the question. Christians who oppose gay marriage should consider what he has to say."
-- Tony Campolo, professor emeritus, Eastern University; co-author of Red Letter Christians
"Many people believe you can either hold a high view of Scripture or affirm gay relationships, but not both. Matthew Vines proves them wrong. Provocative and relentlessly Bible-focused, God and the Gay Christian offers hope and insight for Christians who have felt conflicted on matters of sexuality."
-- Justin Lee, author of Torn: Rescuing the Gospel from the Gays-vs.-Christians Debate
"A must-read for all Christians, but especially parents. Matthew Vines brings great insight and wisdom to the conversation so urgently needed by today's church. God and the Gay Christian has the information I was searching for when my son, Tyler Clementi, came out to me. This book will have a great impact on families, freeing parents of misunderstandings about their LGBT children while letting them hold securely to their faith."
-- Jane Clementi, co-founder of The Tyler Clementi Foundation
"Matthew Vines has accomplished a rare feat in this book, combining a detailed mastery of a wide range of material from the ancient world and the Christian tradition, a clear and articulate writing style, a deep commitment to his Christian faith, and an incisive judgment that can cut through complex arguments and mountains of data, and identify the core issues and their implications for human life. This book makes significant contributions, not only to ongoing scholarly conversations but also to the average person who wants to probe more deeply how to think about God and the gay Christian. It is the breadth of his reach and the integrated character of his vision that makes this book particularly worth reading."
-- Dr. James Brownson, Reformed theologian and professor of New Testament; author of Bible, Gender, Sexuality
"God and the Gay Christian is a game changer. Winsome, accessible, and carefully researched, every page is brought to life by the author's clear love for Scripture and deep, persistent faith. With this book, Matthew Vines emerges as one of my generation's most important Christian leaders, not only on matters of sexuality but also on what it means to follow Jesus with wisdom, humility, and grace. Prepare to be challenged and enlightened, provoked and inspired. Read with an open heart and mind, and you are bound to be changed."
-- Rachel Held Evans, author of A Year of Biblical Womanhood and Faith Unraveled
"Few things in today's world divide churches and Christian communities more deeply than the issue of homosexuality. What lies at the very heart of the matter is the Bible and its interpretation. The very few biblical verses that touch upon same-sex-related matters say nothing about love and enduring relationships between people of same sex--on the contrary, these texts condemn harshly the activities they describe, such as attempted rape, debauchery, or depriving a person of his male honor. This has led theologically conservative Christians to condemn altogether what is today called 'homosexuality.' As the consequence of such an interpretation of the authoritative Scripture, hundreds of thousands of members of Christian communities have faced the difficulty, if not impossibility, to live out their non-heterosexual orientation while maintaining their Christian identity. Matthew Vines dedicates his book to 'all those who have suffered in silence for so long.' He reads the Bible and biblical scholarship as an evangelical gay Christian, giving a voice both to the biblical texts and its readers. He takes seriously the biblical text which for him represents the authoritative word of God; historical scholarship that reads the biblical text against what can be known of its historical context; and the experiences of Christians who read the Bible today. Importantly, his own personal voice is to be heard throughout the book, which only adds to its credibility. A careful scrutiny of the six biblical passages that somehow address same-sex behavior leads Vines to make a compelling argument against mandatory celibacy for gay Christians. More than that, he argues that Christians who affirm the full authority of Scripture can also affirm committed, monogamous same-sex relationships. Matthew Vines's well-read and well-argued book deserves to be read by all those who have suffered in silence, but also by members and ministers of Christian communities struggling with the recognition and appreciation of their gay members."
-- Martti Nissinen, professor of Old Testament Studies, University of Helsinki, author of Homoeroticism in the Biblical World: A Historical Perspective
"Matthew Vines lives at an intersection of identities: a committed, theologically conservative Christian who also happens to be an out gay man. In offering both a scholarly and profoundly personal reconciliation of a duality often depicted as hopelessly at odds, he performs a public service that is valiant, hopeful and long overdue. He points the way forward for all those still stranded at the intersection."
-- Leonard Pitts, Jr., Pulitzer Prize-winning columnist; author of Freeman "Matthew Vines brings within reach of non-specialists the rich store of scholarly work on what Scripture does and does not say about same-sex relationships. Coupled with his poignant descriptions of the damage done by traditional exclusionary interpretations, his book is an essential resource for all who seek to find their bearings in the current debate over the Bible's teachings for gay people."
-- Dr. Mark Achtemeier, Presbyterian theologian; author of The Bible's Yes to Same-Sex Marriage
About the Author
Matthew Vines is the founder of The Reformation Project, a Bible-based, non-profit organization that seeks to reform church teaching on sexual orientation and gender identity. Matthew took a leave from his studies at Harvard University to research what the Bible says about homosexuality. His teaching on this topic has been featured in media worldwide, including USA Today, The Washington Post, and The New York Times. Matthew lives in Wichita, Kansas.
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Dr. Paul Marston
2.0 out of 5 stars
A good attempt at what he tries to show but not convincing
Reviewed in the United Kingdom on 25 February 2020Verified Purchase
There should be no issue for any of us in believing that in a multicultural society Hindus, Muslims, Christians, atheists, the promiscuous, and those in gay-partnerships should all be free to live in their chosen lifestyles without employment prejudice, social ostracism, or attacks from virulent trolls online. There should be no doubt that Christians who follow Jesus should show love and kindness to anyone, irrespective of any such lifestyle choice. What is at issue is whether someone who holds a ‘high view of Scripture’ (as Vines claims) can reasonably reconcile this with affirmation of a gay-marriage.
Some of Vines’ assertions are obviously true. He rightly says that the sin of Sodom and Gomorrah was about rape, and not about sexual preference. Another true assertion he makes is that there clearly are those who are (for whatever reason) same-sex orientated from birth, and will not be realigned through ‘therapy’. My own book 'Gay-partnerships and the Jesus-centred Church' recognised these truths in 2006.
Some of Vines’ analogies are, however, unconvincing. He argues that the church opposed Galileo on a stationary earth but now accepts that it moves – so we need to change interpretation in view of new scientific knowledge. However, the trial of Galileo was more complex than this, and since the days of Origen and Augustine science (or ‘natural philosophy’) was held to be empirical. In 2 Timothy 3:16 Paul says what Scripture is useful for, and it is does not include science. On another of Vines’ points (p.15) it was never plausible to argue that Paul condoned slavery. He advised slaves to get freedom if they could and if not then to make the best of it – and he told masters to treat their slaves remembering how their 'master in heaven' treats them (which should be a death-knell for chattel slavery). To Philemon Paul urged reception of the slave Onesimus as a brother.
Vines looks at the meanings of various terms used in the New Testament, for example arsenokoitai, and argues (as have others) that these meant a particular kind of homosexual activity. This is not convincing because it is the most general term possible for a male on male sex act. (as I looked at in detail in my book).
Where Vines differs from some other pro-gay-marriage books is that he looks at Jesus’ teaching on Marriage in Matthew 19. The context of this is that Jesus is asked how he interprets the divorce laws in Deuteronomy 24. Does he side with the followers of Rabbi Shammai who say it means divorce is only for serious sexual misdemeanour, or with those of Rabbi Hillel who says it can be ‘for anything’? Jesus replies that it is not about the technical meaning of the law in Deuteronomy, but about what was God’s intention in marriage:
Did you not read that he who made them from the beginning, made them male and female and said ‘For this
reason a man shall leave his father and mother and be joined to his woman and the two shall become one
flesh.”. Therefore what God has joined together let man not separate.
Divorce was never God’s intention. We note that Jesus deliberately joins the ‘male and female’ from Genesis 1 to the leaving and bonding of Genesis 2, and he also adds (as did the LXX) the word ‘two’ implying monogamy. Marriage is meant to be heterosexual, lifelong and monogamous.
The astonished disciples exclaim: ‘If this is a case with a man husband with his wife it is better not to marry.’ Jesus replies: ‘Not all accept this word but to whom it has been given.’ He goes on to say there are those who were eunuchs because of birth or because men had made them so, but also those who:
…made themselves eunuchs for the sake of the kingdom of heaven. Let he who is able to accept it accept it.
This final sentence is not suggesting that acceptance of some kind of call to celibacy is voluntary, but that people are free to accept or reject his teaching on the choice between marriage as God intended or voluntary celibacy – but he is urging them to accept it.
Vines addresses this passage as follows:
Jesus then said, “Not everyone can accept this word,” referring to the decision not to marry, but only those to
whom it has been given. For there are eunuchs who were born that way, and there are eunuchs who have been
made eunuchs by others – and there are those who choose to live like eunuchs for the sake of the kingdom of
heaven. The one who can accept this should accept it” (verse 11-12).
Notice that none of the three categories Jesus mentions describes what we would call gay men. Instead he
describes three types of men who do not marry: men who are sexually impotent or sterile, those who are
castrated, and those who pursue a call to celibacy. In the light of the stringent restrictions Jesus placed on
divorce, his disciples suggested they would prefer to be celibate. But Jesus said celibacy could be accepted only
by “those to whom it has been given.” (p.47)
According to him, then, celibacy is only for those given a special call, and for others there can be hetero or homosexual marriage. The problems of this are:
(i) It ignores the fact that Jesus deliberately introduced ‘male and female’ from Genesis 1 as part of God’s intention for marriage – it would be odd then to include gay-marriage as OK.
(ii) The ‘word’ given (v.11) is surely not the suggestion that it would be better for all men to stay single (which was the disciples’ exclamation) but his own assertion that marriage should be heterosexual, lifelong and monogamous. This is why he later says: ‘let him who is able to accept it, accept it’.
(iii) Jesus does not speak about a special ‘calling’ to stay celibate, he says it is a voluntary choice of any who feel unable to enter a lifelong, heterosexual, monogamous marriage.
(iv) Vines says that none of the three categories ‘describes what we would call gay men’. This is assuming what he wants to prove. A gay orientated man (or woman) might very well feel unable to undertake a lifelong, heterosexual, monogamous marriage (though some do), and so could choose instead a celibate lifestyle. Of course, Jesus does not specifically say ‘and this could include gay-orientated people’, but this would be an odd thing for a Jew to specify given his audience and that he has already included ‘male and female’ in his specification of marriage as God intended.
In Matthew 19:11-12 the word ‘receive’ or ’make room for’ (chóreó) is used three times. It appears only in seven other places in the NT. The two most of interest here are:
John 8:37 I know you are Abraham's descendants. Yet you are trying to kill me, because you will not accept
{make room for} my teaching.
2 Peter 2:9 The Lord is not being slow about the promise as some regard slowness, but He is being patient
toward you, not wishing any to perish, but all to make-room for repentance. (GNT)
In John 8:37 they heard his teaching (in a sense it was given to all as all heard it), but many would not receive or
‘make room’ for it.
In Acts 11:18 Some Jews are surprised to find that God has granted ‘repentance to life’ to the Gentiles. But 2 Peter 2:9 makes it clear that God offers repentance to all, and wants everyone to receive or make room for it in their lives. The repentance urged can be accepted or refused.
The concept of ‘acceptance’ in Matthew 19 is parallel. Jesus’ teaching on marriage was ‘given’ to his disciples, knowing that the Hillelites did not so believe, but urging its acceptance.
Jesus is clear that marriage should be lifelong, heterosexual and monogamous, and that the alternative is voluntary celibacy. If Vines thinks that there are those who cannot accept the former and have no ‘calling’ to celibacy, then why restrict it to faithful gay-marriage? Why not multiple ‘friends with benefits’, group marriage, or caring promiscuity? What basis could there be to reject Jesus' 'male and female' but keep the lifelong and monogamous elements?
We may be sympathetic to Vines' intentions, but the exegetical argument remains unconvincing.
It should be added that his recounting of what happened to someone who was gay-orientated but not in any relationship (p.171) should fill us with horror. I have a personal friend who had a similar dreadful experience. What the Bible forbids is gay sexual activity, there is no biblical word for same-sex orientation and there are people who have it and cannot alter it. We need to support and see God use Christians who are gay-orientated and celibate, and the book by Wesley Hill 'Washed and Waiting' is a moving exploration of this.
Some of Vines’ assertions are obviously true. He rightly says that the sin of Sodom and Gomorrah was about rape, and not about sexual preference. Another true assertion he makes is that there clearly are those who are (for whatever reason) same-sex orientated from birth, and will not be realigned through ‘therapy’. My own book 'Gay-partnerships and the Jesus-centred Church' recognised these truths in 2006.
Some of Vines’ analogies are, however, unconvincing. He argues that the church opposed Galileo on a stationary earth but now accepts that it moves – so we need to change interpretation in view of new scientific knowledge. However, the trial of Galileo was more complex than this, and since the days of Origen and Augustine science (or ‘natural philosophy’) was held to be empirical. In 2 Timothy 3:16 Paul says what Scripture is useful for, and it is does not include science. On another of Vines’ points (p.15) it was never plausible to argue that Paul condoned slavery. He advised slaves to get freedom if they could and if not then to make the best of it – and he told masters to treat their slaves remembering how their 'master in heaven' treats them (which should be a death-knell for chattel slavery). To Philemon Paul urged reception of the slave Onesimus as a brother.
Vines looks at the meanings of various terms used in the New Testament, for example arsenokoitai, and argues (as have others) that these meant a particular kind of homosexual activity. This is not convincing because it is the most general term possible for a male on male sex act. (as I looked at in detail in my book).
Where Vines differs from some other pro-gay-marriage books is that he looks at Jesus’ teaching on Marriage in Matthew 19. The context of this is that Jesus is asked how he interprets the divorce laws in Deuteronomy 24. Does he side with the followers of Rabbi Shammai who say it means divorce is only for serious sexual misdemeanour, or with those of Rabbi Hillel who says it can be ‘for anything’? Jesus replies that it is not about the technical meaning of the law in Deuteronomy, but about what was God’s intention in marriage:
Did you not read that he who made them from the beginning, made them male and female and said ‘For this
reason a man shall leave his father and mother and be joined to his woman and the two shall become one
flesh.”. Therefore what God has joined together let man not separate.
Divorce was never God’s intention. We note that Jesus deliberately joins the ‘male and female’ from Genesis 1 to the leaving and bonding of Genesis 2, and he also adds (as did the LXX) the word ‘two’ implying monogamy. Marriage is meant to be heterosexual, lifelong and monogamous.
The astonished disciples exclaim: ‘If this is a case with a man husband with his wife it is better not to marry.’ Jesus replies: ‘Not all accept this word but to whom it has been given.’ He goes on to say there are those who were eunuchs because of birth or because men had made them so, but also those who:
…made themselves eunuchs for the sake of the kingdom of heaven. Let he who is able to accept it accept it.
This final sentence is not suggesting that acceptance of some kind of call to celibacy is voluntary, but that people are free to accept or reject his teaching on the choice between marriage as God intended or voluntary celibacy – but he is urging them to accept it.
Vines addresses this passage as follows:
Jesus then said, “Not everyone can accept this word,” referring to the decision not to marry, but only those to
whom it has been given. For there are eunuchs who were born that way, and there are eunuchs who have been
made eunuchs by others – and there are those who choose to live like eunuchs for the sake of the kingdom of
heaven. The one who can accept this should accept it” (verse 11-12).
Notice that none of the three categories Jesus mentions describes what we would call gay men. Instead he
describes three types of men who do not marry: men who are sexually impotent or sterile, those who are
castrated, and those who pursue a call to celibacy. In the light of the stringent restrictions Jesus placed on
divorce, his disciples suggested they would prefer to be celibate. But Jesus said celibacy could be accepted only
by “those to whom it has been given.” (p.47)
According to him, then, celibacy is only for those given a special call, and for others there can be hetero or homosexual marriage. The problems of this are:
(i) It ignores the fact that Jesus deliberately introduced ‘male and female’ from Genesis 1 as part of God’s intention for marriage – it would be odd then to include gay-marriage as OK.
(ii) The ‘word’ given (v.11) is surely not the suggestion that it would be better for all men to stay single (which was the disciples’ exclamation) but his own assertion that marriage should be heterosexual, lifelong and monogamous. This is why he later says: ‘let him who is able to accept it, accept it’.
(iii) Jesus does not speak about a special ‘calling’ to stay celibate, he says it is a voluntary choice of any who feel unable to enter a lifelong, heterosexual, monogamous marriage.
(iv) Vines says that none of the three categories ‘describes what we would call gay men’. This is assuming what he wants to prove. A gay orientated man (or woman) might very well feel unable to undertake a lifelong, heterosexual, monogamous marriage (though some do), and so could choose instead a celibate lifestyle. Of course, Jesus does not specifically say ‘and this could include gay-orientated people’, but this would be an odd thing for a Jew to specify given his audience and that he has already included ‘male and female’ in his specification of marriage as God intended.
In Matthew 19:11-12 the word ‘receive’ or ’make room for’ (chóreó) is used three times. It appears only in seven other places in the NT. The two most of interest here are:
John 8:37 I know you are Abraham's descendants. Yet you are trying to kill me, because you will not accept
{make room for} my teaching.
2 Peter 2:9 The Lord is not being slow about the promise as some regard slowness, but He is being patient
toward you, not wishing any to perish, but all to make-room for repentance. (GNT)
In John 8:37 they heard his teaching (in a sense it was given to all as all heard it), but many would not receive or
‘make room’ for it.
In Acts 11:18 Some Jews are surprised to find that God has granted ‘repentance to life’ to the Gentiles. But 2 Peter 2:9 makes it clear that God offers repentance to all, and wants everyone to receive or make room for it in their lives. The repentance urged can be accepted or refused.
The concept of ‘acceptance’ in Matthew 19 is parallel. Jesus’ teaching on marriage was ‘given’ to his disciples, knowing that the Hillelites did not so believe, but urging its acceptance.
Jesus is clear that marriage should be lifelong, heterosexual and monogamous, and that the alternative is voluntary celibacy. If Vines thinks that there are those who cannot accept the former and have no ‘calling’ to celibacy, then why restrict it to faithful gay-marriage? Why not multiple ‘friends with benefits’, group marriage, or caring promiscuity? What basis could there be to reject Jesus' 'male and female' but keep the lifelong and monogamous elements?
We may be sympathetic to Vines' intentions, but the exegetical argument remains unconvincing.
It should be added that his recounting of what happened to someone who was gay-orientated but not in any relationship (p.171) should fill us with horror. I have a personal friend who had a similar dreadful experience. What the Bible forbids is gay sexual activity, there is no biblical word for same-sex orientation and there are people who have it and cannot alter it. We need to support and see God use Christians who are gay-orientated and celibate, and the book by Wesley Hill 'Washed and Waiting' is a moving exploration of this.
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Mloclam497
5.0 out of 5 stars
The reason why the Church got it wrong, again!
Reviewed in the United Kingdom on 30 September 2019Verified Purchase
As a Christian who was brought up on ‘God hates gays’, this, along with Vicky Beechings book ‘Undivided’, also from Amazon, is a revelation. Already knew the Church he was wrong on this one, these two books together show why. Well worth a read whatever your viewpoint. Especially recommended if you are Gay and part of a Church whatever denomination.
4 people found this helpful
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Amazon Customer
5.0 out of 5 stars
Great book
Reviewed in the United Kingdom on 20 February 2019Verified Purchase
When people ask me to recommend a book about homosexuality and the Bible, this is the one I always recommend. It is thoroughly researched and well explained.
4 people found this helpful
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Aaron Jones
2.0 out of 5 stars
Failed attempt
Reviewed in the United Kingdom on 3 June 2020Verified Purchase
Mathew Vines attempts to make a case in support for same sex relationships but unfortunately fails.
2 people found this helpful
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Su
5.0 out of 5 stars
Clear arguments
Reviewed in the United Kingdom on 23 July 2019Verified Purchase
Easy to read. Well set out
One person found this helpful
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