Homosexuality and Liminality in Sodom: THE Quests for Home, Fun, and Justice (Gen 19:1-29)
This essay explores the first segment of the Lot sub-narrative of the Abraham cycle (Gen 11:27-25:10). The study adopts a narrative close reading approach and canonical theological hermeneutical framework in its reading strategies (with the canon’s reception history undergirding its plausibility str...
| Subtitles: | PART I: General |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
SA ePublications
2021
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| In: |
Old Testament essays
Year: 2021, Volume: 34, Issue: 1, Pages: 68-88 |
| Standardized Subjects / Keyword chains: | B
Abraham, Biblical person
/ Lot Biblical character
/ Ethics
/ Homosexuality
/ Immigrants
/ Intertextuality
/ Bible. Genesis 11,27-25,7
/ Sodom
|
| IxTheo Classification: | FD Contextual theology HB Old Testament |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This essay explores the first segment of the Lot sub-narrative of the Abraham cycle (Gen 11:27-25:10). The study adopts a narrative close reading approach and canonical theological hermeneutical framework in its reading strategies (with the canon’s reception history undergirding its plausibility structures), aiming ultimately at unfolding the world of possibilities of being-in-the-world in the text, particularly from an ethical standpoint. The study shows Lot, enmeshed in his sense of marginality from YHWH’s repeated covenantal promises of progeny to Abraham, ditch time-tested tradition and embark on a quest for freedom and a home of his own, consequently, assuming significance and security in Sodom (where he sat on the city council at the gate). His initial assumed marginality in Abraham’s home attains reality in Sodom, where the Sodomites desirous of ‘having fun’ with Lot’s angelic guests (who were on a search for justice) reprimands Lot, a mere immigrant—in their view—for his audacity to rebuke them. The visitation of YHWH’s justice on Sodom renders the self-serving Lot homeless, driving him to ultimate marginality, as he inhabits the liminal space of an incestuous cave dweller. A theologico-ethical appropriation of the narrative draws attention, first, to the temptation often to be so caring to outsiders and yet be so unkind to those closest to us (like Lot). Second, tradition is a stabilising force in society and jettisoning it unnecessarily creates cascading disequilibria. Third, alienation from God is the grand source of all liminality. Fourth, inordinate desires lead to choices that bring about a breakdown in the social order. Fifth, like Lot, we need to catch heaven’s heartbeat for the oppressed and become voices for their justice in our time. | ||
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