As with the rest of the book, Helminiak examines the meanings behind the original Greek words and finds that the passages in Matthew 8:5-13 and Luke 7:1-10 recounting how Jesus healed the sick slave of a Centurion suggest that the slave was likely the Centurion's male lover.
Helminiak's analysis of the Greek is too lengthy to recount here (buy the book), but he also adds some historical perspective:
It was common that Roman householders would use their slaves for sex. It was also common for Roman soldiers far from home to have a male sexual companion with them. The centurion and the slave boy were probably sexual partners....the centurion probably fell in love with the young man....
Undoubtedly, Jesus was a ware of such things...So it seems to be a case where Jesus actually accounted for a loving homosexual relationship. Jesus' reaction is instructive. He commended the faith of the centurion and returned the young man to the centurion in good health.
I admit I find some aspects of Helminiak's analysis troubling. You could use the same logic to imply that Jesus had no problems with slavery. But, it is notable that Jesus was silent about homosexuality, especially if God really thinks it's an abomination and if Jesus encountered it in this story. Recall that Jesus had no problem describing the problems of a rich man entering the Kingdom (eye of a needle, anyone?).
And recall who Jesus' wrath was reserved for (Mark 11:15-19). It wasn't gay folk.
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