Kafukufuku akuwonetsa kuti kugonana kwa amuna kapena akazi okhaokha ndi nkhani yovuta kwambiri. Ndi chikhalidwe chomwe asayansi amachitcha kuti "multifactorial" - ndiko kuti, pali zinthu zambiri zomwe zingathandize kuti chitukuko chake chikhalepo. Zina mwazinthu zomwe zikukhudzidwa ndi izi:

A. Genetics: zikuwonekeratu kuchokera ku kafukufuku kuti majini ena omwe adziwika amathandizira kuwonetsetsa kwa matendawa. Maphunziro angapo apangidwa ndi mapasa ofanana komanso achibale. N'zochititsa chidwi kuti pali "kulumikizana" kwakukulu pakati pa mapasa ofanana kusiyana ndi mapasa apachibale. Izi zikutanthauza kuti ngati mapasa ofanana ndi amuna kapena akazi okhaokha, mwayi wa mchimwene wake kapena mlongo wake kukhala wogonana ndi amuna kapena akazi okhaokha ndi pafupifupi 60%. Pali concordance ya 30% yokha pakati pa abale amapasa. Deta iyi ikuwonetsa kuti majini ndi chinthu champhamvu koma osati chokhacho. Ngati kugonana kwa amuna kapena akazi okhaokha kunali kwachibadwa, tingayembekezere concordance ya 100% pakati pa mapasa ofanana chifukwa amagawana DNA (majini).

B. Mahomoni: Kusalinganizika kwa mahomoni ena kumatha kukhudza kwambiri kukula kwa mwana wosabadwayo.

C. Immunological factor: popeza chitetezo cha mthupi cha mayi chimakhudzidwa ndi mwana yemwe amamunyamula kwa miyezi isanu ndi inayi, kusintha kwa chitetezo cha mthupi kumatha kukhala ndi zotsatirapo zazikulu pakukula kwa mwana. Chimene asayansi amachitcha “chiyambukiro cha kubadwa kwachibale” chazikidwa pa chenicheni chakuti m’mabanja okhala ndi ana angapo pali kuthekera kokulirapo kwa kukula kwa kugonana kwa amuna kapena akazi okhaokha mwa ana kutsika kwambiri pa dongosolo la kubadwa kuposa mmene zimakhalira mwa mwana woyamba kapena wachiŵiri.

D. Mitsempha yamagazi: nthawi zina mkazi anganene kuti amadzimva ngati "mwamuna wogwidwa mu thupi lachikazi", kapena mwamuna anganene kuti akumva ngati "mkazi wogwidwa mu thupi lachimuna". Muzochitika izi, malingaliro a ubongo (opangidwa kumayambiriro kwa chitukuko) amatsutsana ndi chibadwa cha munthu.

Chilichonse mwazinthu zinayi zomwe zafotokozedwa pano zili ndi zotsatira zazikulu pakukula kwa kugonana kwa mwana wosabadwayo. Mwana wosabadwayo alibe "chosankha" pankhaniyi chifukwa izi ndi zolakwika pakukula kwake. Choncho, mfundo yomveka bwino n’njakuti kugonana kwa amuna kapena akazi okhaokha ndi chikhalidwe chobadwa nacho osati nkhani ya kusankha.

Tikanena zimenezi, kodi tiyenera kuchita chiyani kwa anthu amene amanena kuti Baibulo limaletsa kugonana kwa amuna kapena akazi okhaokha? Choyamba ndikofunikira kuti tisiyanitse momveka bwino pakati pa malingaliro ogonana amuna kapena akazi okhaokha (omwe amabadwa) ndi machitidwe ogonana amuna kapena akazi okhaokha (komwe ndi kusankha). Malemba amaletsa mosapita m’mbali mchitidwe wogonana amuna kapena akazi okhaokha, osati kugonana kwa amuna kapena akazi okhaokha. M’kalata yoyamba ya mtumwi Paulo ku mpingo wa ku Korinto anati: “Kodi simudziwa kuti osalungama (onaninso: Mabaibulo ena amati “..iwo akuchita chosalungama…”) sadzalowa mu ufumu wa Mulungu? Musanyengedwe. Adama, kapena opembedza mafano, kapena achigololo, kapena ogonana amuna kapena akazi okhaokha, kapena ogonana amuna kapena akazi okhaokha, kapena ogonana ndi amuna anzawo, kapena akuba, osirira, oledzera, kapena olalatira, kapena olanda, sadzalowa mu ufumu wa Mulungu. Ndipo ena a inu mudali otere. Koma munasambitsidwa, koma munayeretsedwa, koma munayesedwa olungama m’dzina la Ambuye Yesu Kristu, ndi mwa Mzimu wa Mulungu wathu.” 1 Akorinto 6:9-11

Ndikofunikira kuzindikira kuti m’ndime iyi ya Lemba, Paulo akuika kulakwa kofanana pa makhalidwe onse khumi olakwika amene iye anatchula. Mmodzi si woipa kuposa winayo chifukwa zonse ndi zotsatira za kugwa m’munda wa Edeni. Chachiwiri, Paulo akufotokoza momveka bwino kuti ena mwa oyera mtima mu mpingo wa ku Korinto anali kuchita nawo zinthu zosalungama zotere. Chachitatu komanso chofunika kwambiri, akuulula momwe adagonjetsera khalidwe lopanda umulungu lotere kudzera mu chisomo cha Mulungu; mphamvu yoyeretsa ya mwazi wa Ambuye Yesu Khristu; ndi mphamvu zopanda malire ndi zopambana za Mzimu Woyera. Ndi kupyolera mu chisomo chodabwitsa cha Atate athu Akumwamba okha kuti aliyense wa ife ali oyenerera kukhala mamembala a ufumu Wake!

Research indicates that homosexuality is a very complex issue. It is a condition that scientists refer to as being “multifactorial” – that is, there are many factors that can contribute to its development. Some of the factors involved include:

A. Genetics: it is clear from research that certain genes which have been identified do contribute to the expression of the condition. Several studies have been done with identical as well as fraternal twins. It is significant that there is a higher “concordance” among identical twins than among fraternal twins. That is to say that if an identical twin is gay or lesbian, the probability of his/her brother or sister being homosexual is around 60%. There is a concordance of only 30% among fraternal twins. This data indicates that genetics is a strong factor but not the only factor. If homosexuality was purely genetic, we would expect a concordance of 100% among identical twins since they share identical DNA (genes).

B. Hormones: an imbalance in certain hormones can have a strong influence on the sexual development of the fetus.

C. Immunological factors: since the immune system of a mother is affected by the baby she carries for nine months, changes in the immune system can have major effects on the development of the child. What scientists refer to as “fraternal birth order effect” is based on the fact that in families with several children there is a greater probability of the development of homosexuality in children further down the birth order than there is in the first or second child.

D. Neurological factors: on occasion a woman will say that she feels as though she is a “male trapped in a female body”, or a man will say he feels like he is a “woman trapped in a male body”. In these instances, the perception of the brain (formed early in development) is in disagreement with the genetic gender of the individual.

Each of the four factors considered here have profound effects on the sexual development of the fetus. The fetus has no “choice” in the matter since these are errors in the developmental process. The only reasonable conclusion is, therefore, that homosexuality is an inborn condition and not a matter of choice.

With that said, what should be our response to those who say that the Bible condemns homosexuals? First of all it is imperative that we make a clear distinction between homosexual orientation (which is inborn) and homosexual behavior or practice (which is a choice). Scripture clearly condemns homosexual practice, not homosexual orientation. In Apostle Paul’s first letter to the church at Corinth he says: “Do you not know that the unrighteous (note: other translations say “..those that practice unrighteousness…”) will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” 1 Corinthians 6:9-11

It is important to notice that in this passage of Scripture, Paul places equal culpability on all ten of the aberrant behaviors he lists. One is not worse than the other because all are the result of the fall in the Garden of Eden. Secondly, Paul makes it clear that some of the Saints in the church at Corinth were previously involved in such unrighteous practices. Thirdly and most importantly, he reveals how they overcame such ungodly behavior through the all-encompassing grace of God; the sanctifying power of the blood of the Lord Jesus Christ; and the unlimited and supreme power of the Holy Spirit. It is only through our loving Heavenly Fathers’ amazing grace that any of us are qualified to be members of His kingdom!