Born This Way: Why Christianity Must Rethink Its Stance on LGB+ Orientation
I. Introduction: A Crisis of Compassion
Christianity promises the radical love of Christ to every human being. Yet many churches perpetuate condemnation toward lesbian, gay, and bisexual (LGB) individuals—turning a blind eye to what both science and a Christ-centred theology reveal: that sexual orientation is not a moral fault, cultural rebellion, or choice. It is a biologically shaped aspect of human identity, deeply interwoven with how a person is formed in the womb and matures across life.
This Pastoral Letter seeks to illuminate how Christianity’s moral condemnation of LGB people rests on a misapprehension of human nature. Drawing from neuroscience, psychology, and theology—including seminal works by Simon LeVay, J. Michael Bailey, and Richard Lippa—this argument insists that moral blame has been wrongly assigned. It is time to move from guilt to grace.
II. The Science on Sexual Orientation
LeVay and the Hypothalamus: A Paradigm Shift
In 1991, neurobiologist Simon LeVay conducted a study on the hypothalamus, comparing postmortem brain tissue of gay and heterosexual men. He discovered that a specific cluster of neurons—INAH3—was significantly smaller in gay men. This region, known to influence sexual behaviour, suggested that orientation may be shaped by early brain development, not external stimuli.
In his book Gay, Straight, and the Reason Why, LeVay deepens the argument, identifying three main contributors to orientation:
Prenatal hormone exposure, particularly testosterone
Structural differences in the brain
Genetic links observed in twin studies
LeVay does not argue for determinism but insists on biological influence over moral choice. The findings dispel the long-standing assumption that orientation results from social trends or psychological trauma.
INAH3 Explained
The INAH3 region, located in the anterior hypothalamus, is involved in regulating sexual behaviour. Its size variance across sexual orientations implies structural neurodiversity, shaped in early development. LeVay’s 1991 study marked the first time a measurable difference was found between gay and straight male brains.
J. Michael Bailey: Heredity and Identity
Bailey’s twin studies reveal significant heritability of sexual orientation. Identical twins showed a higher concordance rate than fraternal twins, meaning orientation shares a genetic component. In his research and interviews, Bailey argues forcefully:
“Sexual orientation is not a choice, and attempts to change
it is both ineffective and harmful.”
Bailey also critiques the damaging practice of conchology and therapy, underscoring that trying to alter someone’s orientation is like “trying to change someone’s eye colour”.
Genetic Studies and Concordance
Twin studies compare monozygotic (identical) and dizygotic (fraternal) twins to estimate heritability. Bailey’s landmark 2000 study found that among identical twins, if one was gay, there was a 52% chance the other was. In fraternal twins, the rate dropped to 22%, supporting a biological foundation for orientation.
Richard Lippa and Neurobehavioural Indicators
Lippa's studies, conducted through UCLA and published in Sex Roles, focus on physical markers of prenatal hormone exposure. One such marker—the 2D:4D digit ratio (index to ring finger length)—correlates with sexual orientation and reflects prenatal testosterone levels.
Lippa also connects orientation to behavioural traits and occupational interests, further underscoring that biology plays a powerful shaping role, not cultural deviance or psychological trauma.
Finger Ratios and Prenatal Biology
The 2D:4D ratio is considered a proxy for early testosterone exposure. Lower ratios are linked to higher prenatal androgens. Lippa’s research showed lesbian women had significantly lower ratios, mirroring results in animals with known prenatal hormone effects.
Animal Behaviour, Ear Biology, and Sound Research
Dennis McFadden studied otoacoustic emissions, or subtle sounds produced by the inner ear, which differ between genders and are shaped during prenatal development. Lesbian women showed emissions more typical of males, suggesting hormonal influence in utero.
Meanwhile, Bruce Bagemihl’s Biological Exuberance catalogues same-sex behaviours across over 450 animal species. Combined with Joan Roughgarden’s evolutionary work, these findings offer compelling evidence that homosexuality is not “unnatural” but a recurring feature of nature itself.
III. Theology in Conflict: Missteps and Misreadings
Biblical Interpretations: Context and Misuse
Christian condemnations of homosexuality often invoke Leviticus 18:22 and Romans 1:26-27. Yet these texts require cautious interpretation:
Leviticus belongs to an ancient Jewish purity code, not a universal ethical law.
Romans likely critiqued exploitative Greco-Roman practices, not loving same-sex relationships.
The Greek word Arsenokoitai, often rendered as “homosexuals,” appears nowhere else in ancient literature. Modern translators have retroactively assigned meaning, creating a theological disservice.
Arsenokoitai—What It Doesn’t Mean
The term’s etymology — “Arsen” (Man) + “koitai” (bed) — offers no clarity. Some scholars suggest it refers to economic sexual exploitation, not orientation. Others note its absence in early Christian writings as evidence that it was never a reference to consensual same-sex love.
Christ and the Ethic of Mercy
Strikingly, Jesus never condemns homosexuality. His silence isn’t indifference—it’s alignment with His mission: mercy for the marginalised and compassion for the misunderstood.
His teachings in Matthew 25 prioritise acts of love and hospitality. His embrace of the Samaritan woman, the Roman centurion, and countless outcasts mirrors the call to radical inclusion. A Christ-like ethic cannot coexist with exclusionary morality.
As theologian Adrian Thatcher warns, Christians often commit bibliolatry—valuing literal texts over the living Word. This leads to legalism, not love.
IV. Moral Error: Condemning the Innocent
Theology of Innocence
If LGB orientation is biologically ingrained, then theological condemnations amount to punishment for identity, not behaviour. Churches have, perhaps unintentionally, institutionalised blame against people who did not choose their orientation, nor can they change it.
Condemnation, in this case, is theological malpractice. The Church cannot simultaneously affirm human dignity and deny biological reality.
“Lifestyle” Rhetoric and the Harm of Myths
Framing homosexuality as a “lifestyle choice” relies on outdated notions. Research consistently shows:
Orientation is discovered, not chosen; internal conflict upon discovery is further evidence of this.
Conversion therapies are harmful and ineffective
LGB people frequently suffer emotional trauma from religious rejection
The APA, Royal College of Psychiatrists, and the World Health Organisation classify homosexuality as a normal variant of human sexuality, not a disorder or dysfunction.
V. A New Theology of Inclusion
Rediscovering the Imago Dei
Every human bears the image of God, regardless of orientation. Sexual diversity, when viewed through both science and theology, reveals a God who rejoices in creation’s complexity, not a tyrant who demands uniformity.
The theological anthropology that informs Christian teaching must now include findings from neurobiology, genetics, and evolutionary science. This is not a compromise; it is integrity.
Imago Dei in Scientific Light
If the imago Dei includes reason, creativity, and embodiment, then LGB individuals possess and express these fully. Their orientation does not obscure the divine image—it reflects it in its own unique way.
Radical Inclusivity: Ecclesial Renewal
Inclusion is not capitulation; it is a form of theological growth. As the early Church expanded from Jewish to Gentile communities, the modern Church must now embrace sexual minorities with the same Spirit-led courage.
Structures like the Canons Regular of the Sacred Heart of Jesus’ beehive policy—which builds organically, relationally, and inclusively—model this renewal. Ecclesial integrity requires churches not just to tolerate diversity but to celebrate it as divine design.
VI. Conclusion: A Prophetic Turning Point
The time for theological reticence has ended. The evidence is overwhelming:
LGB orientation is biologically grounded
Scientific consensus affirms it as natural and immutable
Christ’s ethic invites inclusion, not condemnation
Christianity must choose: will it continue punishing the innocent, or will it listen to truth, science, and the Spirit of grace?
Repentance does not mean abandoning theology. It means reclaiming it—in the name of love, dignity, and the God who made us all, diverse and glorious.
Let the Church be brave enough to listen, humble enough to learn, and bold enough to change for the better.