Will the Real Homosexual in the Bible Please Stand Up?
A public opinion survey and an examination of references to the Bible and homosexuality on the Web, show that the Bible has a considerable impact on peoples' attitudes regarding homosexuality. Interpretations of relevant biblical statements are used by conservatives and liberals to condemn or j...
| 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: |
Routledge, Taylor and Francis Group
2005
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| In: |
Theology & sexuality
Year: 2005, Volume: 11, Issue: 3, Pages: 47-64 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 520 | |a A public opinion survey and an examination of references to the Bible and homosexuality on the Web, show that the Bible has a considerable impact on peoples' attitudes regarding homosexuality. Interpretations of relevant biblical statements are used by conservatives and liberals to condemn or justify same-sex relationships. This article deals with biblical figures alleged to be homosexuals. Three pairs — David and Jonathan, Ruth and Naomi and Daniel and Ashpenaz — are mentioned most frequently as possibly being homosexuals. The arguments in favour of these claims are scrutinized and criticized. Basic flaws of disregarding the Hebrew original text, taking discrete verses out of context and lack of sensitivity to cultural differences between postmodern Western society and ancient Middle-Eastern ones were identified. It is suggested that these figures became so significant, by virtue of them being icons of homophilia—love and friendship between woman and woman, man and man, in pre-homophobia times. It is contended that those in the Bible usually identified as homosexuals are not necessarily so, and that someone who until now was never thought to be homosexual, more than anyone else in the Bible, can be more justifiably considered one. The case for seeing Ecclesiastes-Qohelet as a homosexual is presented, and thus ‘the riddle of the Sphinx’, a phrase used to describe his writings, is solved. | ||
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