Conversion therapy doesn’t simply try to change a person's behaviors; it can reshape the way we see ourselves, our faith, and even God. Drawing from his own experience, Dr. Neal reflects on the shame, fear, and self-erasure conversion therapy can produce—and on the grace that finally taught him he was never the problem that needed to be fixed.

What does the Bible really say about Hell? This article looks at the biblical language of Sheol, Hades, Gehenna, and the lake of fire, considers how literature like Dante’s Inferno shaped our cultural imagination, and asks whether eternal conscious torment can truly be reconciled with the justice and love of God.

Genesis 2 does not introduce marriage as God’s solution to childlessness, but to human aloneness: “It is not good for the human to be alone.” This paper explores the Hebrew text of Genesis 2 and argues that marriage is presented primarily as a covenant of companionship, mutuality, fidelity, and belonging—not as an institution defined by procreation. In this, we find a biblical case for same-sex marriage.

1 Corinthians 6:9–10 is often cited against LGBTQ+ people, but the Greek terms malakoi and arsenokoitai are far more complex than many English translations suggest. This article explores what those words likely meant in Paul’s world, why they do not map neatly onto modern homosexual identity, and how context changes the way the passage should be understood.

Romans 1 is often treated as a definitive condemnation of homosexuality, but Paul’s argument reflects an ancient Jewish belief that idolatry produced disordered same-sex desire. That explanation does not fit what we now know about sexual orientation, nor does Romans 1 address faithful, covenantal same-sex relationships. Read in context, Paul’s larger argument moves toward grace, not religious self-righteousness.

The story of Sodom and Gomorrah has long been used as a weapon against LGBTQ+ people, even though it’s not about loving or covenantal same-sex relationships. Instead, it’s a story about sexual violence, domination, failed hospitality, arrogance, injustice, and the abuse of vulnerable outsiders. The story will be examined contextually, historically, and through the interpretive lenses of Ezekiel, Jesus, and Jude.

What do Leviticus 18:22 and 20:13 actually say, and are they really as “plain” as we’ve been told?

This article looks closely at the Hebrew word zākār, the surrounding laws about kinship and household relationships, the meaning of “abomination,” and the enormous interpretive leap required to apply these ancient texts to loving, faithful LGBTQ relationships today.

“The Bible said it” doesn’t end the conversation. It’s where the work of interpretation begins.

What if affirming LGBTQ Christians is not the greater risk?

In this reflection, Dr. Gregory S. Neal responds to one of the most common questions asked in conversations about faith, Scripture, and LGBTQ inclusion: “Is it really worth the risk?”

With honesty shaped by Scripture, prayer, conversion therapy, marriage, ministry, and decades of wrestling with God, Greg asks whether Christians have considered the risk on the other side — the risk of wrongly judging LGBTQ people, dismissing the fruit of the Spirit in their lives, and making God’s grace smaller than our certainty.

This is a deeply personal and theological reflection on faith, interpretation, repentance, judgment, and the grace of Jesus Christ.

Conversion therapy is any practice, counseling, ministry, program, or spiritual intervention that begins with the assumption that being LGBTQ is wrong, broken, sinful, disordered, evil, demonic, or unacceptable, and then seeks to change, suppress, “heal,” or “deliver” someone from their sexual orientation or gender identity.