Can I still become a Christian as a gay male?

The relationship between virtue and political order is, of course, par excellence, the subject of Aristotle’s works. It was a preoccupation of not only philosophy, but of drama as well. Just read The Bacchae by Euripides. Euripides and the Classical Greeks knew that Eros is not a plaything. In The Bacchae, as brilliantly explicated by E. Michael Jones, Euripides showed exactly how unsafe sex is when disconnected from the moral order. When Dionysus visits Thebes, he entices King Penthius to view secretly the women dancing naked on the mountainside in Dionysian revelries. Because Penthius succumbs to his desire to see “their wild obscenities,” the political order is toppled, and the queen mother, Agave, one of the bacchants, ends up with the severed head of her son Penthius in her lap — an eerie premonition of abortion.The lesson is clear: Once Eros is released from the bonds of family, Dionysian passions can possess the soul. Giving in to them is a form of madness because erotic desire is not directed toward any end that can satisfy it. It is insatiable. “That which causes evil in the soul” – in which Plato includes homosexual intercourse – will ultimately result in political disorder.For Aristotle, the irreducible core of a polity is the family. Thus, Aristotle begins The Politics not with a single individual, but with a description of a man and a woman together in the family, without which the rest of society cannot exist. As he says in The Politics, “first of all, there must necessarily be a union or pairing of those who cannot exist without one another.” Later, he states that “husband and wife are alike essential parts of the family.”Without the family, there are no villages, which are associations of families, and without villages, there is no polis. “Every state is [primarily] composed of households,” Aristotle asserts. In other words, without households – meaning husbands and wives together in families – there is no state. In this sense, the family is the pre-political institution. The state does not make marriage possible; marriage makes the state possible. Homosexual marriage would have struck Aristotle as an absurdity since you could not found a polity on its necessarily sterile relations. This is why the state has a legitimate interest in marriage, because, without it, it has no future.If Aristotle is correct – that the family is the primary and irreducible element of society – then chastity becomes the indispensable political principle because it is the virtue which regulates and makes possible the family – the cornerstone unit of the polis. Without the practice of this virtue, the family becomes inconceivable. Without it, the family disintegrates. A healthy family is posited upon the proper and exclusive sexual relationship between a husband and wife. The family alone is capable of providing the necessary stability for the profound relationship which sexual union both symbolizes and cements and for the welfare of the children that issue from it.Violations of chastity undermine not only the family, but society as a whole. This accounts for Aristotle’s pronounced condemnation of adultery, which he finds all the more odious if committed while the wife is pregnant: “For husband or wife to be detected in the commission of adultery – at whatever time it may happen, in whatever shape or form, during all the period of their being married and being called husband and wife – must be made a matter of disgrace. But to be detected in adultery during the very period of bringing children into the world is a thing to be punished by a stigma of infamy proportionate to such an offense.” (The Politics, XVI, 18) Aristotle understood that the laws were, or should be, ordered toward the formation of a certain kind of person – toward the realization of a virtuous citizenry.This is why Aristotle forbids adultery, wants to make it disgraceful in all circumstances, not only because it subverts virtue, but because it attacks the political foundations of society. Adultery becomes a political problem because it violates chastity, which is indispensable to a rightly ordered polis. There is no comparable condemnation of adultery in homosexual marriage in Aristotle because such an institution would have been inconceivable to him, as it has been throughout history until recent times. That is because it is a self-contradiction. Marriage cannot be based on an act which is in itself a violation of chastity, because something cannot be its opposite. A homosexual household would not make sense to Aristotle since it could not contain parents and all the generational relations that spring from them, which makes the polis possible. What did not make sense then still does not make sense now, and for the same reasons.- See more at: http://www.mercatornet.com/articles/view/what_would_the_greeks_have_thought_of_gay_marriage/11903#sthash.R4nsb5e2.dpuf gave you one, you said it wasn't good because it had God in it, so I will give you another:

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