by Christopher Schouten
As I stand on the threshold of a life in ministry, my heart is full of hope, a deep love for Christ’s teachings of compassion, and, I must confess, a certain weight. It’s a weight I’ve carried personally, one that many of you know intimately: the pain caused when the sacred texts we cherish are twisted into weapons. Today, I want to talk about one such instance, a story of translation that has had devastating consequences for millions, particularly our LGBTQ+ siblings: 1 Corintians 6:9-10.
I’ve wrestled with this. I’ve seen the anguish in the eyes of young people rejected by their families for “religious reasons”, their own faith shattered by a condemnation that, as it turns out, was built on a surprisingly recent and flawed linguistic choice. The statistics on suicide rates among LGBTQ+ youth compared to their heterosexual peers are a stark, heartbreaking testament to this toll. And it all ties back, in a significant way, to how a handful of men, in a specific moment in history, chose to interpret a few ancient words.
Many of us grew up believing the word “homosexual” was an immutable part of the biblical text, a clear divine pronouncement. But the truth is, the first time “homosexual” appeared in an English Bible was in the 1946 Revised Standard Version (RSV) New Testament, specifically in 1 Corinthians 6:9. Before this, translations like the venerable King James Version used phrases like “abusers of themselves with mankind.” A different connotation, wouldn’t you agree? The focus was on behavior and not on identity.
Who were the architects of this pivotal change? The RSV New Testament committee was composed of esteemed scholars, yet, as was common for academic circles of that era, it was overwhelmingly white, heterosexual males. These brilliant minds, working with the best intentions I trust, made a choice that would ripple outward with unforeseen force.
Let’s look at the original Greek, the words Paul actually penned: malakoi and arsenokoitai.
- Malakoi literally translates to “soft.” It carried various meanings in ancient Greek, sometimes indicating effeminacy or weakness. Crucially, it was often used in contexts of exploitation, referring to the more passive partner in same-sex encounters, frequently within systems of prostitution or pederasty common in Greco-Roman times.
- Arsenokoitai is a compound word, likely coined by Paul himself from “arsen” (male) and “koites” (bed). While its precise meaning is still debated by scholars, a strong consensus suggests it referred to specific, exploitative sexual acts – think pederasty (the sexual abuse of boys) or sex with male prostitutes – rather than the loving, mutual, committed relationships we understand as homosexuality today.
It’s vital to remember that our modern understanding of “homosexual” as a distinct sexual orientation or identity simply didn’t exist in the ancient world. To insert this modern concept back into an ancient text is what scholars call an anachronism – it’s like trying to explain a smartphone to a Roman centurion. It just doesn’t compute.
Here’s where the story takes a poignant turn. The very committee that introduced “homosexual” into the RSV recognized their misstep. Just 25 years later, in the 1971 revision of the RSV, they changed 1 Corinthians 6:9 from “homosexuals” to “sexual perverts.” Dr. Luther Weigle, the head of the translation committee, reportedly admitted that the 1946 use of “homosexuals” had been an error.
An error acknowledged. A correction made. If only the story ended there.
But by 1971, the damage was already spreading like wildfire. That single word, “homosexuals,” legitimized by its inclusion in the RSV, had begun to appear in other influential Bible translations:
- The New English Bible (1970) used “homosexual perversion.”
- The Good News Bible (1966) used “homosexual perverts.”
- The incredibly popular Living Bible (1971) used “homosexuals.”
- The New American Standard Bible (1971) also used “homosexuals,” even adding a footnote suggesting the Greek words referred to “submissive and dominant male homosexuals.”
Think about that. These very few men, however well-intentioned, made a translation choice that, even after they realized it was a mistake and changed it, had already taken root. It fueled a culture of condemnation, providing a scriptural “prooftext” to reject, shame, and harm millions. It created a chasm between God’s love and God’s LGBTQ+ children. And the result was devastating.
This isn’t just an academic exercise for me. It’s personal. It’s pastoral. It’s about the real-world pain inflicted, the families torn apart, the young lives pushed to the brink because of a word choice that the original translators themselves came to regret. They saw their error, they tried to fix it, but the momentum of that initial mistranslation had already unleashed a culture of hate that continues to wound.
This mistranslation didn’t just cause theological confusion; it was tragically and effectively weaponized. In the United States, the appearance of “homosexuals” in widely circulated Bibles during the mid-20th century provided potent ammunition for the burgeoning evangelical right-wing movement. Seizing upon this flawed scriptural authority, political and religious figures began to systematically demonize LGBTQIA+ individuals, framing them not just as sinners but as a dangerous threat to family, faith, and national morality. This rhetoric was strategically employed to galvanize a political base, push specific legislative agendas, and consolidate power, all while inflicting profound spiritual and social harm on a marginalized community by casting them as an enemy against whom society needed to be defended.
The work of understanding scripture is ongoing. It requires humility, a willingness to learn, and a deep commitment to the radical, inclusive love that Jesus embodied. We must be willing to ask hard questions, to examine the historical and linguistic context, and to ensure our interpretation leads to healing, not harm.
My prayer, as I walk this path toward ministry, is for a church that embraces this ongoing journey of understanding. A church that recognizes the human element in translation and theology. A church brave enough to say, “We may have gotten this wrong,” and courageous enough to choose love, always. And I thank God that the United Church of Christ is such a church.
To my LGBTQ+ siblings who have been wounded by these words: you are beloved. You are fearfully and wonderfully made. The error was not in who you are, but in how a word was once tragically, harmfully misunderstood and misused. May we, together, reclaim the boundless, affirming love of God for all.
Much of the historical detective work and the profound understanding of this linguistic and cultural shift that I’ve shared here finds powerful expression in the documentary “1946: The Mistranslation That Shifted Culture.” This film was a significant inspiration for this post and a crucial source of the detailed information presented, especially concerning the 1946 RSV committee’s decisions, the nuances of the Greek terms malakoi and arsenokoitai, and the subsequent, tragic proliferation of the term “homosexual” in other Bible versions. The movie meticulously traces how this single word’s introduction into the Bible was later built upon, and it sheds light on the tireless researchers who have worked to uncover the truth, a truth that resonates deeply with my own journey and my call to a more just and compassionate ministry. I highly recommend it! https://www.1946themovie.com
In faith and hope,
Christopher