The documentary 1946: The Mistranslation That Shifted Culture argues that the modern condemnation of homosexuality in the church stems from a mistranslation in the Revised Standard Version (RSV) of the Bible, where the word “homosexual” was allegedly inserted into 1 Corinthians 6:9 without proper justification. The filmmakers suggest that prior to this moment, the church did not oppose consensual same-sex relationships, and that the cultural shift that followed was built on a mistake.
This argument fails on every front—historically, linguistically, and biblically. What follows is a clear response to the film’s claims.
“Homosexual” and the 1946 Translation
The film hinges on the fact that the word homosexual first appeared in the Bible in the RSV in 1946, implying the concept was foreign to Scripture. While it’s true that this English term was used then for the first time, that proves nothing about the meaning of the original text. Language develops; truth does not. Newer terms can faithfully express ancient truths.
The translators in 1946 didn’t invent a doctrine—they applied a contemporary word to express a moral teaching already present in the Greek. Prior English translations used terms like “sodomites,” “abusers of themselves with mankind,” or “those who defile themselves with men.” These captured the same essential meaning. To argue that the lack of the exact term homosexual before 1946 proves doctrinal change is to fundamentally misunderstand how translation works.
What the Greek Really Says
The passage in question is 1 Corinthians 6:9, where Paul lists those who will not inherit the kingdom of God. Two Greek terms are central: malakoi and arsenokoitai (1 Corinthians 6:9–10).
Malakoi means “soft.” In moral usage—especially in Greco-Roman contexts—it was often used to describe men seen as effeminate or sexually passive. This was not just a cultural insult; it marked behavior considered unnatural and shameful.
Arsenokoitai is even clearer. It combines arsēn (male) and koitē (bed). The plain meaning is “men who bed men.” It draws directly from Leviticus 18:22 and 20:13 in the Greek Old Testament, where male same-sex acts are forbidden (Leviticus 18:22; 20:13). Paul isn’t coining a vague phrase; he’s continuing the moral voice of the Old Testament.
This meaning isn’t debated among serious scholars. Every major Greek lexicon, every use of arsenokoitai in early Christian and extra-biblical literature, and the biblical context itself confirm that the word refers to men engaging in homosexual acts. The term is not restricted to exploitation, pederasty, or rape. It is a categorical condemnation of the act, regardless of consent.
Church History Has Not Misunderstood This
The film implies that the church misunderstood Paul for nearly 2,000 years. That is historical revisionism. The consistent interpretation across church history affirms that arsenokoitai refers to homosexual behavior.
Church fathers, medieval theologians, Reformers, and modern commentators all recognized this. This wasn’t driven by bigotry—it was driven by the text and the broader witness of Scripture.
There is no evidence that any credible teacher in the early church believed consensual homosexual relationships were morally acceptable. These acts were understood to be part of the Gentile moral collapse against which the gospel called for repentance (Romans 1:24–27).
The “Smoking Gun” Letter Isn’t One
One of the film’s central arguments rests on a 1959 letter from seminary student David S. Fearon to the RSV translation committee, questioning their rendering of arsenokoitai as “homosexuals.” The documentary treats this letter as proof the committee knew it was in error.
But this is misleading. Scholars regularly question translation choices. One student’s objection doesn’t undermine the work of a qualified team. The RSV committee reviewed the feedback and kept their rendering. And later major translations—including the ESV, NASB, CSB, and NIV—have all retained similar language. This shows broad scholarly consensus: “homosexual” is an accurate rendering of arsenokoitai.
This was not a cultural intrusion into the text. It was a modern term used to communicate a biblical truth that had long been understood.
The Broader Witness of Scripture
Even if 1 Corinthians 6:9 were unclear (it is not), the Bible’s overall teaching on sexuality leaves no room for affirming homosexual practice. These acts are consistently described as sin—not due to cultural context, but because they violate God’s created order.
Genesis 2 presents marriage as the union of one man and one woman (Genesis 2:24). Leviticus 18:22 and 20:13 forbid male same-sex relations in unqualified terms. Romans 1 describes both male and female homosexual acts as unnatural and dishonorable, the result of humanity exchanging the truth of God for a lie (Romans 1:26–27). Jude 7 identifies the sin of Sodom as sexual perversion. The Bible is not ambiguous on this issue.
The moral law revealed in Scripture cannot be rewritten by cultural moods. While context helps us understand tone and setting, it does not erase the meaning of the text. The attempt to reinterpret Scripture to accommodate modern sexual ethics denies the Bible’s authority and coherence.
What Really Changed
The real shift did not happen in 1946. It happened in the decades that followed, as Western society rejected biblical authority in favor of sexual autonomy. The push to reinterpret Scripture on this issue is not driven by better understanding of Greek—it is driven by cultural pressure.
1946 is not the unveiling of hidden truth. It is the attempt to reshape Scripture in the image of modern man. The aim is not understanding the text, but removing its offense. That is not translation. It is rebellion.
The Problem Is Not Mistranslation—It’s Moral Rebellion
The fundamental error of 1946: The Mistranslation That Shifted Culture is not its scholarship—it is its theology. The film does not engage the text on its own terms, but attempts to recast it through the lens of cultural comfort. It shifts the blame for conviction from the conscience of the sinner to a translation committee. But the problem is not a word in 1946. It is a world in rebellion against the Word of God.
The Bible is not unclear about God’s design for sexuality. Genesis, Leviticus, Romans, and 1 Corinthians speak with one voice: sin is real, definable, and deadly. That includes homosexual acts. But sexual sin is only one manifestation. The same God who condemns immorality also condemns greed, pride, anger, deceit, and self-righteousness (Romans 2:1–11; James 4:6). Rebellion is not limited to one group. It is the natural condition of all.
And yet—into that darkness comes the most merciful call in the world:
“Deny yourself, take up your cross, and follow Me” (Luke 9:23).
This is Jesus’ call. And it is the best call because Jesus is the best for you. Following your sinful desires—whatever form they take—has plunged this world into chaos and death. Adam and Eve disobeyed God’s command, and all creation was subjected to the curse (Genesis 3:16–19; Romans 8:20–22). Because of their sin, you were born an enemy of God. Like them, you sin by nature. Your desires lead you to break God’s commandments—blasphemy, lying, lust, hatred, adultery, theft, coveting, and more (Exodus 20:1–17; Matthew 5:21–30).
You are not merely a victim—you are a rebel.
Your sin defiles you. It offends and separates you from God. It enslaves you. And it condemns you under His just wrath. God has appointed the day of your death, and on that day you will stand before Him. Everything you have said, thought, and done will be brought into the light (Hebrews 9:27; Romans 14:10–12).
God’s Amazing Answer
But God has not left you without hope.
In His mercy, He sent His only begotten Son—Jesus Christ—born of a virgin, sinless in all His ways (Isaiah 7:14; Hebrews 4:15). He lived the life you refused to live. He kept the law you have broken. And on the cross, He bore the full penalty for the sins of His people (Isaiah 53:4–6; 2 Corinthians 5:21). In that moment, the wrath due to them was poured out on Him, and His righteousness credited to them.
He rose from the dead, proving that justice was satisfied and forgiveness secured (Romans 4:25; 1 Corinthians 15:3–4). Now, the call goes out—not to affirm your sinful desires, but to crucify them. To turn from them. To deny yourself. To take up your cross. To follow Christ.
Call upon Jesus to save you. He will cleanse you from your defilement (1 John 1:7). He will reconcile you to God (Romans 5:10). He will restore your fellowship with your Creator (2 Corinthians 5:18–19). He will free you from the chains of sin (Romans 6:6–14). He will remove your condemnation and justify you before God (Romans 8:1; Romans 3:24–26).
This article is also a gospel tract available at 5 Solas Press.
This is very well written!